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GIFT   OF 
EVGENE  MEYER^JR. 


PRACTICAL  CHRISTIAN  SOCIALISM 


OF   THE 


TRUE  SYSTEM  OF  HUMAN  SOCIETY; 

IN  THREE  PARTS,  VIZ: 


I.  FUNDAMENTAL  PRINCIPLES. 

II.  CONSTITUTIONAL  POLITY. 

III.  SUPERIORITY  TO  OTHER  SYSTEMS. 


BY  ADIN  BALLOU. 


According  to  the  grace  of  God  which  is  given  unto  me,  as  a  wise  master 
builder,  I  have  laid  the  foundation.  But  let  every  man  take  heed  how 
he  buildeth  thereupon.  For  other  foundation  can  no  man  lay  than  that 
is  laid,  which  is  Jesus  Christ."  1  Cor.-m  :  10,  11.  * 


HOPED ALE : 
PUBLISHED    BY    THE   AUTHOR. 

NEW  YORK: 
FOWLERS    AND    WELLS. 

1854. 


PREFACE. 


THE  author  desires  that  this  book  should  be  read  and  thor- 
oughly studied  by  all  who  are  capable  of  appreciating  it.  It 
was  not  written  to  amuse  the  votaries  of  light  literature,  but  to 
instruct  susceptible  and  ingenuous  minds.  It  is  commended  to 
honest,  earnest,  patient,  discriminating,  comprehensive  thinkers, 
who  are  endeavoring  to  be  judicious,  uncompromising,  indom- 
itable workers  for  humanity.  It  is  the  fruit  of  patient  reflection 
and  ripe  experience.  It  is  not  perfect,  and  will  hereafter  be 
improved ;  but  it  is  worthy  of  all  the  consideration  solicited  in  its 
behalf.  It  claims  to  be  an  EXPOSITION  OF  THE  TRUE  SYSTEM 
OF  HUMAN  SOCIETY  ;  and  such  it  is.  It  presents,  theoretically,  a 
complete  Social  Superstructure,  from  foundation  to  pinnacle. 
Let  friend  and  foe  inspect  every  part  of  it  critically. 

The  Work  naturally  divided  itself  into  THREE  PARTS,  and 
was  executed  accordingly.  Part  I.  exhibits  the  foundation  of 
the  System ;  its  grand  cardinal  principles  of  Theological  Truth, 
Personal  Righteousness,  and  Social  Order ;  all  which  are  ac- 
curately defined,  clearly  illustrated,  substantially  proved,  and 
consistently  applied.  Part  II  develops  the  Constitutional 
Polity  of  the  System  in  all  its  outlines  and  with  reference  to 
every  necessary  detail.  Part  III.  shows  its  Superiority  to  other 
Systems — to  the  old  and  prevailing  order  of  society,  Fourier- 
ism,  Owenism,  Shakerism,  Noyesism,  Individual  Sovereignty- 
ism  &c.  Every  important  idea  involved  in  the  vast  subject  of 
Practical  Christian  Socialism  has  received  more  or  less  atten- 


341870 


iv  .  PREFACE. 

tion  in  some  part  of  the  Work.  And  the  author  has  faithfully 
declared  his  highest  convictions  of  TRUTH  and  RIGHT  on  every 
point  discussed,  without  mystification  of  language,  compromise, 
or  the  fear  of  man.  He  has  studiously  endeavored  to  make 
himself  understood  on  all  topics,  even  the  most  delicate,  re- 
gardless of  fashionable  fastidiousness.  Some  may  deem  his 
plainness  of  speech  too  great  on  sexual  matters,  and  his  sever- 
ity against  certain  alleged  errors  extreme.  But  he  has  no 
pardons  to  ask,  nor  apologies  to  offer,  with  reference  to  these 
demonstrations.  He  has  written  in  love  of  the  truth,  and 
without  ill  will  to  any  human  being.  He  has  sought  the  glory 
of  God  in  the  highest  good  of  all  mankind ;  and,  having  done 
his  duty,  he  has  no  distrust  of  consequences.  Nevertheless,  if 
convinced  of  error,  injustice,  wrong,  or  even  impropriety,  he 
holds  himself  bound  to  make  the  best  correction  in  his  power. 
He  has  done  as  he  would  be  done  unto. 

Particular  portions  of  the  Work  will  probably  be  read  with 
different  degrees  of  interest  by  different  persons.  Some  will 
be  interested  most  in  its  theology,  some  in  its  personal  right- 
eousness, some  in  its  principles  of  social  order,  some  in  its 
Constitutions  and  practical  details,  some  in  its  educational  elu- 
cidations, some  in  its  discussion  of  marriage  and  divorce,  some 
in  its  presentations  of  other  social  systems,  and  some  in  its 
controversial  criticisms.  Let  each  follow  his  or  her  own  pref- 
erence. And  yet  the  author  hopes  that  no  one  who  may  become 
deeply  interested  in  what  is  said  on  a  favorite  topic  will  long 
neglect  to  read  the  book  as  a  ichok.  To  secure  for  it  such  a 
reading,  he  elaborated  it  in  the  Conversational  form.  This 
relieves  it  in  part  of  that  formidable  solidity  which  renders 
many  valuable  books  uninviting  and  difficult  of  mental  masti- 
cation. Though  its  themes  are  all  of  grave  importance,  and 


PREFACE.  v 

are  treated  accordingly,  still  it  will  not  be  found  tedious  read- 
ing to  persons  who  think,  and  who  care  to  be  acquainted  with 
its  contents.  If  any  do  not  think  nor  care,  they  must  be  ex- 
cused. The  booksellers  will  accommodate  them  with  whatever 
will  suit  their  taste.  There  are  several  classes  of  persons  to 
whom  this  Work  will  be  eminently  useful. 

1.  To  those  who  are  already  Practical  Christian  Socialists, 
or  strongly  inclined  to  become  such.     Here  they  will  find  a 
Treatise  which  states,  illustrates  and  defends  their  peculiar 
doctrines  in  the  most  systematic,  thorough  and  conclusive  man- 
ner.     They  can  study  it  every  day  with  profit.      They  can 
confidently  place  it  in  the  hands  of  all  who  inquire  into  the 
nature  of  their  Socialistic  Movement.     They  can  draw  from  it 
inexhaustible  munitions  of  mental  and  moral  strength  where- 
with to  contend  successfully  against  opposers.     And  they  can 
safely  challenge  their  adversaries  to  examine  and  refute  it  at 
their  leisure. 

2.  To  writers,  preachers  and  lecturers  engaged  in  promul- 
gating Practical  Christian  Socialism.     These  will  have  a  com- 
plete system   of  objects,   principles,  polity   and  institutional 
arrangements   always   before   them.        Such   a   multitude   of 
themes,   propositions,  texts,  suggestions  and  hints,  admitting 
of  endless  amplifications,  will  enable  them  to  serve  the  cause 
effectually  on  all  occasions ;  leaving  them,  at  the  same  time, 
full  scope  for  originality  of  thought,  peculiarity  of  illustration 
and  excellence  of  expression. 

3.  To  parents,  educators  and  all  who  are  devoted  to  mental 
improvement.     Such  will  find  in  the  educational  Conversations 
a  fund  of  information,  direction  and  suggestion  which  must 
afford  them  invaluable  aid.     Those  also  who  are  seeking  light 
on  the  subject  of  marriage  and  the  questions  therewith  con- 


vi  PREFACE, 

nected  will  find,  under  that  head,  much  profitable  instruction. 

4.  To  inquirers  strongly  predisposed  to  connect  themselves 
with  a  new  order  of  society,  but  imperfectly  informed  as  to  the 
different  social  systems  proposed.     Here  such  will  obtain  in 
one  volume   a  large  amount  of  information,  relating  to  every 
important  phase  of  Socialism,  no  where  else  so  accessible  and 
understandable. 

5,  To  persons  who,  either  as  disinterested  students  of  the 
general  subject  for  their  own  satisfaction,  or  as  public  oppo- 
nents of  Socialism,  desire  to  know  what  it  really  is  in  all  its 
principal  kinds.     Here  such  can  learn  all  they  need  to  know. 
Then  if  they  desire  only  to  make  impartial  and  reliable  state- 
ments to  their  friends,  or  before  the  public,  relative  to  Social- 
ism, they  will  be  able  to  do  so.     And  if  they  are  resolved  on 
controversy,  they  will  spare  themselves  the  mortification  of 
having  mistaken  a  wind  mill  for  a  giant. 

But  all  classes  of  readers  are  respectfully  entreated  to 
examine  the  Work  patiently,  carefully  and  thoroughly,  before 
passing  judgment  for  or  against  it.  Many  of  its  doctrines, 
ideas  and  views  will  at  first  seem  strange  to  the  majority  of 
minds.  They  will  find  it  difficult  to  adjust  their  old  habits  of 
thinking  and  educational  prejudices  to  such  singular  inculca- 
tions. Yet,  if  they  will  candidly  peruse  the  whole  volume, 
and  take  ample  time  for  reflection,  they  will  probably  be  con- 
vinced that  nearly  all  the  author's  positions  are  impregnable. 
Let  them  give  due  consideration  to  the  following  characteris- 
tics of  the  Treatise : 

1.  It  comprehends  a  vast  field  of  primary,  secondary,  col- 
lateral and  incidental  subjects.  Theology,  Christology,  Pneu- 
matology,  Ethics,  Anthropology,  Natural  and  Moral  Philosophy, 
Social  Polity,  Political  Economy,  Education,  Amusements, 


PREFACE.  vii 

Marriage,    the  various  Social   Systems  ideal  and  actual,  &c.> 
&c.,  are  all  more  or  less  expounded  and  discussed. 

2.  It  is  discriminating,  definite  and  specific  with  reference  to- 
all  these  themes  and  their  subordinate  topics.     It  does  not 
confound  natural  distinctions.     Things,  names,  terms  and  ideas 
are  carefully  defined.     The  reader  can  clearly  see  just  what  is 
stated,  asserted,  denied,  accepted,  rejected,  conceded,  condemn- 
ed or  recommended. 

3.  It  is  methodical,  systematic  and  orderly.      It  begins  at 
the  natural  beginning  of  its   subjects,  follows  them  through 
their  natural  development,  and  ends  them  at  their  natural  acme. 
Common  sense  will  find  the  links  of  each  elaborated  chain 
very  nearly  in  their  proper  consecutive  order. 

4.  Its  leading  conceptions  and  ideas  are  large,  generous, 
sublime  and  magnificent,  without  being  fanciful,  romantic,  ex- 
travagant, unreal  and  impracticable. 

5.  It  is  self-consistent  and  unitary.      Fundamental  objects 
are  kept  in  view  from  beginning  to  end.      Its  fundamental 
principles  are  constantly  held  sacred,  and  their  just  application 
is  made   universal.      Its   fundamental   social   polity  runs   in 
straight  lines  from  center  to  circumference.     The  just  critic 
will  find  no  contradiction  or  incongruity  of  essential  ideas.    He 
may  scrutinize  its  theology,  piety,  morality,  philanthropy,  and 
social  order  as  closely  as  he  pleases ;  he  will  find  every  where 
an  invulnerable  consistency. 

The  author  does  not  expect  that  this  Work  will  receive 
much  attention  from  the  general  public  at  present.  It  is  not 
of  a  nature  to  excite,  dazzle,  amuse  or  please  the  popular 
masses,  nor  their  leaders.  It  will  not  suit  their  taste.  It  is 
above  their  standard  of  motive  and  action.  They  cannot  feel 
an  interest  in  it,  nor  appreciate  its  worth.  The  devotees  of 


viii  PREFACE. 

mammon  will  stick  to  their  idol,  the  lovers  of  self  and  pleasure 
to  theirs,  the  politicians  to  theirs,  the  worshipers  of  Mars  to 
theirs,  the  popular  sectarians  to  theirs,  the  philosophers  to 
theirs,  the  light  literati  to  theirs,  the  ignorami  to  theirs,  the 
petrified  conservatives  to  theirs,  the  high  flying  radicals  to 
theirs,  the  fashionables  to  theirs,  and  the  nothingarians  to  theirs. 
It  is  a  pity ;  but  so  must  it  be  for  a  long  time  to  come.  Yet 
there  is  progress.  A  noble  few  scattered  here  and  there, 
through  all  these  bustling,  jostling  masses,  are  aspiring  after 
truth  and  goodness,  after  light  and  love,  after  a  purer  and 
higher  order  of  society,  after  individual  and  social  regeneration, 
after  universal  righteousness,  harmony  and  happiness.  These 
will  gradually  come  to  the  knowledge  of  this  Work,  and  will 
read  it  with  delight.  They  will  espouse  the  cause  it  advo- 
cates, and  will  noiselessly  flow  together  into  Practical  Christian 
Communities.  It  is  to  such  minds,  regardless  of  their  present 
associations,  positions  and  denominations,  that  this  book  makes 
its  special  appeal.  Such  will  welcome,  rejoice  in,  and  profit 
by  it.  The  author  would  be  happy  to  believe  that  such  minds 
were  numerous ;  but  he  knows  that  they  are  not,  and  has  no 
disposition  to  flatter  himself  with  false  anticipations.  He 
therefore  commences  with  an  edition  of  only  one  thousand 
copies,  and  expects  to  be  a  considerable  time  in  disposing  of 
these.  Before  the  first  edition  shall  have  been  exhausted,  the 
Work  will  probably  be  revised  and  stereotyped. 

While  the  author  firmly  believes  that  in  process  of  time  the 
purest,  most  disinterested  and  most  enlightened  minds  will 
embrace  the  system  of  religion,  moral  order  and  social  polity 
expounded  in  this  Work,  with  perhaps  minor  modifications  and 
improvements,  he  expects  that  many  Socialists  of  the  present 
day  will  deem  it  objectionable.  With  some  it  will  be  too  re- 


PREFACE.  ix 

ligious  and  illiberal ;  with  others  the  reverse.  Some  will  deem 
its  theology  too  orthodox ;  others  too  heterodox.  Some  will 
object  to  its  creedlike  Declarations  and  iron-bedstead  tests ; 
others  to  its  want  of  external  ordinances,  ceremonies  and 
forms.  Some  will  revolt  at  its  asceticism ;  others  at  its  too 
great  conformity  to  the  world.  Some  will  dislike  its  uncom- 
promising Non-Resistance  and  non-participation  in  sword- 
sustained  governments ;  others  its  spiritual  and  moral  intolerance 
— its  discipline  and  disfellowship  of  evil  doers.  Some  will 
think  it  too  Individualistic ;  others  too  Communistic.  All 
these  differences  will  develop  themselves  as  matters  of  course. 
Be  it  so.  Let  each  class  of  dissenters  stand  aloof  from  our 
Republic  and  experiment  to  their  heart's  content  on  their  own 
wiser  systems.  It  is  their  right  to  do  so  uninjured,  at  their 
own  cost.  It  is  desirable  that  they  should  do  so,  in  order  that 
it  may  be  demonstrated  as  soon  as  possible  which  the  true 
social  system  is.  When  the  radically  defective  have  failed, 
there  will  be  a  harmonious  concentration  of  all  the  true  and 
good  around  the  Practical  Christian  Standard.  Meantime  the 
author  confides  this  Cause  calmly  to  the  guidance,  guardian- 
ship and  benediction  of  God,  even  that  heavenly  Father  who 
once  manifested  his  divine  excellency  in  Jesus  Christ,  and 
who  ever  manifests  himself  through  the  Christ- Spirit  to  all 
upright  souls.  He  sincerely  believes  the  movement  to  have 
been  originated  and  thus  far  supervised  by  that  Holy  Spirit. 
He  is  confident  that  well  appointed  ministering  angels  have 
watched  over  it,  and  will  never  cease  to  do  so.  This  strong 
confidence  has  sustained  him  from  the  beginning,  under  all 
temporary  discouragements,  and  now  animates  him  with  un- 
wavering hopes  for  the  future.  The  Hopedale  Community, 
the  first  constituent  body  of  the  new  social  order,  commenced 
2 


x  PREFACE. 

the  settlement  of  its  Domain,  in  the  Spring  of  1842,  very 
small  in  numbers  and  pecuniary  resources.  Its  disadvantages 
were  so  multiform  and  obvious,  that  most  Associationists  of 
that  period  regarded  it  as  little  better  than  a  desperate  under- 
taking— alike  contracted  in  its  social  platform,  its  funds,  and 
other  fundamental  requisites  of  success.  Yet  it  has  lived  and 
flourished,  while  its  supposed  superiors  have  nearly  all  per- 
ished. Such  was  the  will  of  God;  such  his  promise  to  its 
founders  ;  such  their  trust  in  him ;  such  the  realization  of  their 
hopes ;  and  such  the  recompense  of  their  persevering  toils. 
And  such  is  the  benignant  Providence  which  will  bear  The 
Practical  Christian  Republic  onward  through  all  its  struggles 
to  the  actualization  of  its  sublime  destiny.  Its  citizens  "  seek 
first  the  kingdom  of  God  and  his  righteousness."  Therefore 
will  all  things  needful  be  added  unto  them.  Let  the  future 
demonstrate  whether  such  a  faith  and  such  expectations  are 
the  dreams  of  a  shallow  visionary,  or  the  divinely  inspired, 
well-grounded  assurances  of  a  rightly  balanced  religious  mind. 

But  the  author  will  not  be  further  tedious  in  his  Preface. 
To  all  who  are  willing  to  read  this  Volume  with  candor  and 
care,  he  respectfully  commends  it.  He  long  contemplated  its 
execution,  and  has  been  enabled  at  length  to  complete  it. 
He  has  done  so  with  a  good  degree  of  self-satisfaction,  with  . 
devout  gratitude  to  God  for  his  assistance,  with  the  pleasant 
consciousness  of  having  discharged  faithfully  a  great  duty, 
:and  with  the  cheering  assurance  that  it  will  exert  a  regen- 
erating influence  on  mankind. 

Go  then,  faithful  Volume,  to  thy  task.  Thou  art  sent  forth 
on  an  arduous  and  responsible  mission;  but  thou  goest  not 
forth  unprepared  Thy  loins  are  girded  about  with  truth. 
The  breast-plate  <of  righteousness  covers  thy  bosom.  Thy 


PREFACE.  xi 

feet  are  shod  with  the  good  will  and  peace  of  the  gospel. 
Thy  helmet  is  the  hope  of  a  world's  salvation.  Faith  is  thy 
shield.  The  sword  of  the  Christ-  Spirit  is  in  thy  right  hand, 
and  the  spear  of  Ithuriel  in  thy  left.  Set  up  thy  standard  on 
the  mountains,  and  thy  tent  in  the  valleys.  Let  thy  voice  be 
heard  in  the  wilderness,  saying,  "  Prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight."  Proclaim  the  Jubilee  of 
humanity  on  earth.  Be  thou  a  tireless  herald  of  that  long 
predicted  Republic,  whose  "  officers  shall  be  peace  and  its  ex- 
actors righteousness";  wherein  the  Sovereignty  of  Divine 
Principles  shall  be  supreme,  the  people  all  righteous,  the  na- 
tions learn  war  no  more,  knowledge  cover  the  earth,  poverty 
cease,  human  misery  finally  become  extinct,  and  "  God  be  all 
in  all."  ADIN  BALLOU. 

Hopedale,  Milford,  Mass.,  Dec.  1,  1854. 


CONTENTS. 


PART  I— FUNDAMENTAL   PRINCIPLES. 

CONVERSATION    I. 

Definition  of  terms  and  appellation — Generic  meaning  of  Socialism — Who 
are  Socialists,  and  who  Anti- Socialists — Different  kinds  of  Socialists — Un- 
just to  lump  all  together — Why  retain  these  oft  misunderstood  terms, 
Socialism  and  Socialist — What  the  terms  Christian  and  Practical  denote, 
as  designating  our  kind  of  Socialism — Essential  principles  of  the  Christian 
Religion  the  basis  of  our  Socialism — What  Religion  is  in  general,  and 
what  the  Christian  Religion  is  in  particular — Whence  the  Christian  Re- 
ligion is  to  be  learned,  viz.,  the  Scriptures — Why  Christ  left  110  elaborate 
Writings,  and  why  we  have  such  brief  records — the  Christian  Religion  a 
universal,  perfect  and  immortal  one 25 

CONVERSATION    II. 

Who  or  what  is  Christ  r — Origin  and  definition  of  the  name  Christ — Old 
Testament  prophecies  concerning  Christ — Jesus  of  Nazareth  applied  these 
and  similar  predictions  to  himself — The  proofs  of  it — Was  Jesus  Christ 
divine  or  human  ? — The  divine  and  human  natures  were  both  manifested 
in  him — the  exterior  Christ,  and  the  interior  Christ — The  Christ-form  of 
divine  manifestations — Explanations  called  for — The  numberless  earths- 
and  heavens — The  Infinitarium  of  universes — God  exclusively  local  no 
where — His  manifestations  of  himself  by  means  of  his  Christ-hood  ;  also 
his  subordinate  and  less  personal  manifestations  through  the  Holy  Ghost 
— Precise  explanations  of  meaning  and  idea  on  all  these  points.  .  34 

CONVERSATION     III. 

Inquirer  recapitulates  the  principal  positions  and  ideas  which  he  under- 
stands Expositor  to  have  set  forth  in  the  preceding  Conversation,  and 
Expositor  pronounces  the  statement  of  them  to  be  correct — Is  there  any 
difference  in  essence  between  the  interior  and  exterior  Christ  r — Between 
the  Infinite  Father- Spirit,  the  Christ- Spirit  and  the  Holy  Ghost  ? — Ex- 
planatory replications — Inquirer  calls  for  passages  of  Scripture  which 


* 
xir  CONTEXTS. 


speak  of  the  Christ- Spirit  as  existing  prior  to  and  distinct  from  the  man 
Christ  Jesus— Given— Light  of  the  Christ- Spirit"  universal  in  a  greater  or 
less  degree  ;  allusion  to  Pythagoras,  Confucius,  &c.  &c.— How  to  determ- 
ine as  to  what  is  Christ-like  wherever  found — Passages  of  Scripture 
showing  the  Deific  Personality  of  the  Christ-Spirit  speaking  through,  yet 
as  above  the  Christ-man — Some  passages  in  which  the  exterior  Christ  or 
mere  man  spoke — Some  in  which  the  Christ-Spirit  and  Holy  Ghost  ap- 
pear to  be  the  same  in  essence— Conclusion  respecting  Christ  and  the 
necessity  of  his  Religion  to  man's  individual  and  social  regeneration.  44 

CONVERSATION    IV. 

Statement  of  essential  divine  principles  given  in  a  Table  of  three  general 
Divisions — I.  Principles  of  Theological  Truth — II.  Principles  of  Personal 
Righteousness — ID^-Principles  of  Social  Order — Explanations  of  certain 
terms — 1st  Principle  considered — 2d  Principle  considered — 3d  Principle 
considered.  ....  ...  .  .  .53 

CONVERSATION    V. 

The  4th  principle  of  Theological  Truth  considered — Inquiries  answered 
respecting  the  existence  of  evil  angels  and  spirits  ;  respecting  the  resur- 
rection of  the  mortal  body,  Christ's  body  &c. ;  and  respecting  the  general 
resurrection — Maiiifestive  resurrections,  as  distinguished  from  the  uni- 
versal, absolute  resurrection — 5th  principle  of  Theological  Truth  consid- 
ered, with  the  proper  qualifications  thereof.  ....  65 

CONVERSATION    VI. 

The  6th  principle  of  Expositor's  Table  considered— Sample  of  proof  texts — 
What  is  meant  by  divine  retribution — Inquiry  about  natural  laws  an- 
swered— Characteristics  of  a  perfect  retribution — Inquiry  about  endless 
punishment  answered — The  day  of  judgment — The  7th  principle  consid- 
ered— What  spiritual  regeneration  is  ;  definitions  and  explanations — 
Sample  of  proof  texts — Extreme  doctrines  of  total  native  depravity  and 
perfect  native  purity  both  discarded — True  doctrine  defined,  with  sundry 
answers  to  inquiries 75 

CONVERSATION    VII. 

The  struggle  of  human  nature  from  its  lowest  state  of  imperfection,  internal 
and  external,  through  the  long  career  of  progress  upward  to  harmony  with 
God — Scriptures  relating  to  this  struggle — The  final  universal  triumph  of 
Good  over  evil  proved  to  be  a  cardinal  truth  of  the  Christian  Religion — 
Inquirer's  objections  and  difficulties  answered  ;  showing  that  God's  con- 
stitution of  the  universes,  under  conditions  of  progress  from  the  lowest 


CONTENTS.  xv 

imperfection  to  final  perfection,  with  all  their  variety  of  contrast,  is  an 
all- wise  system — Quotations  from  Pope  and  from  Thompson.         .         88 

CONVERSATION    VIII.      - 

Expositor  is  prepared  to  take  up  the  Principles  of  Personal  Righteousness — 
Inquirer  calls  for  more  critical  definitions  of  the  term  principle,  &c. — 
Definitions  given — What  true  personal  righteousness  is — The  eight 
principles  of  it  repeated — The  1st,  Reverence  for  the  divine  &c.  consider- 
ercd — Meaning  of  the  terms  in  which  this  principle  is  stated — Radical 
distinction  shown  between  the  Divine  Nature  and  external  Nature  ;  also 
between  spiritual  and  material  realities — Co-eternity  of  God,  Soul-Spirit 
and  Matter — Distinctions  between  them — The  seven  grades  of  Matter, 
also  of  Soul-Spirit — Constitution  of  the  Infinitarium — Cycles  of  existence 
—The  ultimate  perfection  of  the  soul — The  six  Infinities — Explanation 
respecting  true  Reverence  as  a  principle — Subject  to  be  concluded  in  the 
next  Conversation 101 

CONVERSATION   IX. 

Consideration  of  Reverence  for  the  Divine  and  spiritual  concluded — 2d.  Self- 
denial  for  righteousness'  sake  expounded — 3d.  Justice  to  all  beings  unfold- 
ed— 4th.  Truth  in  all  manifestations  of  mind  illustrated — oth.  Love  in  all 
spiritual  relations  considered,  with  sundry  explanations,  applications, 
proofs  and  confirmations.  .  •  .  .  .  .  .  113 

CONVERSATION   X. 

Principle  6th  of  Personal  Righteousness  considered,  viz  :  Purity  in  all 
things — The  7th  considered,  viz :  Patience  in  all  right  aims  and  pursuits — 
The  8th  explained  and  established,  viz  :  Unceasing  progress  towards  per- 
fection— All  universes,  and  individuations  of  Soul- Spirit  and  Matter 
thereto  belonging,  have  their  Cycles  of  revolution — their  generation, 
progress,  perfection  and  dissolution — Man's  progress  through  all  states  of 
being,  from  animal  imperfection  up  to  celestial  and  divine  perfection — The 
great  principle  of  unceasing  progress  towards  perfection  plainly  one  of  the 
Christian  Religion — Principles  recapitulated 124 

CONVERSATION    XI. 

The  Principles  of  Social  Order— The  1st,  2d,  3d,  4th  and  5th  Principles  of 
Social  Order  successively  considered — The  6th  Principle  criticised,  de- 
fended and  demonstrated 134 

CONVERSATION   XII. 
The  6th  Principle  of  Social  Order  further  criticised  and  defended — The  7th 


xvi  CONTEXTS. 

Principle  taken  up,  expounded  and  proved— The  8th  Principle  considered 
and  demonstrated— End  of  Part  I **7 

PART  II— CONSTITUTIONAL  POLITY. 

CONVERSATION     I. 

What  is  meant  by  Constitutional  Polity — The  grand  aim  of  the  new  Social 
System,  viz  :  the  promotion  and  harmonization  of  all  real  human  interests 

The  seven  spheres  of  human  interest,  viz :    Individuality,  Connubial- 

ity,  Consanguinity,  Congeniality,  Federality,  Humanity  and  Universality 
— The  wants,  rights  and  duties  of  Individuality,  &c.  &c.       .        .       165 

Constitution  of  The  Practical  Christian  Republic 175 

CONVERSATION    II. 

Inquirer  expresses  his  admiration  of  the  Constitution — Proposes  questions, 
difficulties  and  objections  which  he  has  heard  raised,  to  call  out  a  full 
exposition  of  the  Document — The  title  "  Practical  Christian  Republic" 
explained  and  defended — Article  I.  defended  against  the  objection  that  too 
much  is  proposed,  too  wide  a  grasp  of  objects  attempted — Article  II. 
taken  up,  "Principles" — Objections  of  a  human  governmentist,  of  an 
individual  sovereigntyite — Minor  difficulties  allowable  as  to  explicatory- 
ideas  of  fundamentals — Constitution  open  to  amendment,  progress  a  fun- 
damental, secession  a  right — Creedo-phobia  —  Article  III.  taken  up, 
"Rights" — Rights  limited  only  by  divine  principles,  broad  scope  of  rights 
in  this  Republic — Property  rights,  the  leveller's  selfishness — Right  to 
enjoy  particular  friendships. .  190 

CONVERSATION     III. 

The  IV th  Article  of  the  Constitution  taken  up,  "Membership" — The  Seven 
Circles,  viz  :  the  Adoptive,  Unitive,  Preceptive,  Communitive,  Expan- 
sive, Charitive  and  Parentive,  their  uses  and  advantages  set  forth— the  Vth 
article  taken  up,  "  Organization,"  relating  to  the  various  constituent  and 
confederate  bodies  of  our  Republic — Proposed  Constitution  for  a  Parochial 
Community — Also  one  for  a  Rural  Community — Published  Constitution 
and  Enactments  of  The  Hopedale  Community  referred  to  as  a  good  sam- 
ple of  the  Joint  Stock  Community  organization.  .  .  .  206 

CONVERSATION    IV. 

Expositor  refers  to  the  Constitution  and  Enactments  of  The  Hopedale  Com- 
munity, which  Inquirer  has  had  under  examination,  as  presenting  an 


CONTENTS.  xvii 

actual  sample  of  Joint  Stock  Communities—  Common  Stock  Communities 
considered — Proposed  Covenant  for  such  a  Community — Municipalities, 
States,  Nations,  the  Supreme  Unitary  Council —Article  VI.,  "  Govern- 
ment," considered — Particulars  of  the  several  Sections  noticed — Article 
VII.,  "Religion,"  considered  in  its  several  Sections — Articles  VIII.  and 
IX.,. "Marriage"  and  "Education"  briefly  noticed — Both  to  be  elabo- 
rately treated  in  Conversations  specially  devoted  to  them.  .  .  226 

CONVERSATION    V. 

Article  X.,  "  Property,"  taken  up  and  considered — Some  sharp  criticism  on 
people's  being  the  Lord's  stewards — also  on  the  prescribed  maximum  price 
of  personal  services  inside  the  Republic  ;  also  on  prices  in  trade — Interest 
011  capital  considered — The  restriction  against  contracting  debts  outside 
the  Republic  exceeding  three- fourths  of  one's  property — Giving  and  re- 
receiving  real  estate  securities — Making  and  selling  shammy  articles  &c. — 
Prospective  Mutual  Banking,  Insurance  and  Mutual  Exchange — Outlines 
of  Mutual  Banking  &c 243 

CONVERSATION    VI. 

Article  XI.,  "  Policy,"  taken  up  and  considered — Policy  and  Duty  one — 
What  is  meant  by  sword- sustained  governments,  and  what  by  anti-chris- 
tian  conflict  therewith  ;  sundry  applications  of  point  first — Point  second 
elucidated — Point  third,  objections  answered  relating  to  non-participation 
in  sword- sustained  governments — Points  fourth,  fifth,  sixth  and  seventh 
briefly  noticed — Article  XII.  considered — Exposition  of  the  Constitution 
closed  with  a  promise  to  take  up  next  the  subject  of  Education.  .  262 

CONVERSATION   VII. 

EDUCATION. — Definition  of  Education — Its  process  of  development,  enlight- 
enment and  government — Man's  threefold  constitution  of  matter,  soul- 
spirit  and  Deific  spirit — Education  must  begin  in  the  maternal  womb 
when  development  begins — Education  and  educators  of  the  child  before 
birth — Seven  general  kinds  of  education  to  be  treated  of — Physical  educa- 
tion from  birth  onward — Outline  indicated  suggestively  and  preceptively 
with  reference  to  six  cardinal  conditions  of  physical  health,  viz  :  protec- 
tion, alimentation,  exercise,  rest,  purification  and  medication.  .  278 

CONVERSATION   VIII. 

EDUCATION — Affeetional  education  explained — Its  distinctive  peculiarities 
stated — Seven  truths  to  be  considered  by  educators — Seven  particulars 
about  the  educated  to  be  inquired  into — Qualifications  of  educators — Re- 
sults to  be  sought — Specific  measures  for  accomplishing  the  desired  results 
3 


xviii  CONTENTS. 

— Intellectual  education  explained — Developments  of  children  and  other 
things  relating  to  their  capabilities  considered — order  of  induction  and 
progress — Remarks — Seven  general  departments  of  science — Explanations 
of  the  system  proposed — Habits  to  be  formed  in  the  educated.  .  295 

CONVERSATION    IX. 

EDUCATION. — Industrial  education  defined  and  illustrated — Its  seven  ob- 
jects— Five  important  considerations — Economical  education  defined  and 
illustrated — Thirty  precepts  to  be  inculcated  and  reduced  to  practice — 
Social  education  defined  and  illustrated — How  the  young  should  be  trained 
to  treat  parents,  elders  and  superiors ;  how  to  treat  equals,  juniors  and 
inferiors  ;  how  to  treat  strangers,  foreigners,  the  poor,  ignorant  and  unfor- 
tunate ;  how  to  treat  enemies,  offenders  and  the  vicious  classes ;  how  to 
treat  each  other  in  the  sexual  relation 310 

CONVERSATION   X. 

EDUCATION. — Religious  education  defined  and  elucidated — It  must  be  both 
theoretical  and  practical — The  theoretical  already  set  forth  in  Part  I.  of  this 
Exposition — The  practical  consists  of  Piety,  Philanthropy  and  Morality — 
These  three  expounded  at  full  length — Educational  Institutions  treated  of 
— The  family ;  the  combined  nursery  and  infant  school ;  the  common 
school ;  the  grammar  school,  academy  &c. — Educational  Homes  complete 
Universities — Why  manual  labor  schools  have  heretofore  failed — School 
books  and  apparatus — How  pernicious  literature  is  to  be  counteracted — 
Amusements  next  to  be  considered. 328 

CONVERSATION   XI. 

AMUSEMENTS. — A  difficult  subject — Definition  of  terms — Amusements  an 
ineradicable  want  of  human  nature ;  very  liable  to  perversion  and  abuse  ; 
must  be  subjected  to  divine  law — That  law  condemns  and  prohibits  1, 
wicked  amusements ;  2,  unhealthful,  useless,  foolish  ones ;  3,  excessive, 
unseasonable,  ill  associated  ones — Twelve  precepts  relating  to  amusements 
— Five  principal  objects  to  be  aimed  at  in  a  true  system  of  amusements  ; 
how  these  objects  are  to  be  secured — Seven  important  suggestions  recom- 
mended relative  to  the  formation  and  administration  of  a  true  system — 
Conversation  briefly  concluded  in  order  to  proceed  to  the  subject  of  Mar- 
riage  348 

CONVERSATION    XII. 

MARUIAGE Expositor  proposes  to  show  I.  what  Marriage  is  ;  II.  what  its 

principal  objects  are  ;  III.  wrhat  its  cardinal  requisites  are — First  proposi- 
tion taken  up — Definition  of  Marriage  ;  three  capital  points  to  be  noted — 


CONTEXTS. 


Inquirer  criticises  these  points,  and  they  are  illustrated  and  defended — 
Polygamy,  concubinage  and  Free  Love  promiscuity  denounced,  for  five 
important  reasons — Personalities  disclaimed,  and  principles  made  the 
grand  centers  of  approbation  or  condemnation — Several  illustrations  given 
— The  Christian  lieligion  treats  of  marriage  as  dissolved  at  death;  this  is 
sound  doctrine ;  reasons  why 358 

CONVERSATION   XIII. 

MARRIAGE. — II.  What  the  principal  objects  of  marriage  are — They  are 
three,  viz :  1,  Sympathetic  companionship;  2,  Mutual  improvement  and 
progress ;  3,  The  rearing  of  good  offspring — The  last  not  in  all  cases  an 
object — Parents  in  a  high  degree  responsible  for  the  number  and  quality 
of  their  offspring — False  notions  of  God's  Providence — Elucidation  of 
the  three  objects  of  marriage — III.  What  the  cardinal  requisites  of  marriage 
are — Seven  important  ones  specifically  stated — Analysis  of  amativeness — 
Seven  errors  to  be  avoided — Seven  precepts  relating  to  amativeness — Con- 
clusion— Divorce  to  be  considered  in  the  next  Conversation.  .  373 

CONVERSATION   XIV. 

DIVORCE. — Definition  and  explication — What  the  bonds  of  matrimony  are — 
Notions  of  the  Free  Love  Doctors — Priests,  Magistrates,  government  not 
the  creators,  nor  imposers  of  marriage  obligations ;  they  are  moral  and  of 
God — What  society  rightfully  insists  on  relative  to  marriage — The  bonds 
of  matrimony  threefold — Objections — Adultery  the  sole  cause  of  justifiable 
divorce — Proof,  explanations,  confirmatory  reasons — The  matter  of  separa- 
tions, as  distinguished  from  divorce — Precepts  for  persons  unhappy  in  mar- 
riage— End  of  Part  II .  .  .  393 

PART  III— SUPERIORITY  TO  OTHER  SYSTEMS. 

CONVERSATION    I. 

The  old  social  system  compared  with  Expositor's — What  is  conceded  and 
what  is  claimed — 1st  point  of  contrast,  the  selfishness  and  antagonism  of 
the  old  system — 2d  point,  its  compulsoriness  of  association — 3d  point,  its 
human  assumption  and  expediency — 4th  point,  its  inadequate  guaranties — 
5th  point,  its  governmental  lordliness,  ostentation  and  exorbitancy — 6th 
point,  its  objectionable  qualifications  for  membership  and  office — 7th  point, 
its  inconsistency,  contradictoriness  and  chaotic  confusion — Summary  reca- 
pitulation of  points — Conclusion — Fourier's  System  to  be  next  examined. 

415 

CONVERSATION    II. 
FOURIERISM.— Charles  Fourier  a  great  man  and  philosopher,  but  over  praised 


xx  CONTENTS. 

and  over  censvired — Brief  sketch  of  his  life — A  summary  statement  of  his 
general  philosophy — Very  curious  ideas  of  human  and  planetary  souls,  of 
immortality,  retribution  &c.— The  twelve  passions,  the  three  theories,  the 
three  axioms  &c. — Explanations  and  remarks — Documents  are  placed  in 
Inquirer's  hands,  unfolding  Fourier's  social  system,  to  be  examined  prepar- 
atory to  another  Conversation. 431 

CONVERSATION     III. 

FOURIERISM. — Comparisons  to  be  made  under  three  general  heads— I.  Re- 
ligion and  philosophy  ;  three  particulars  specified  ;  long  extract  from  Hugh 
Doherty — Several  extracts  from  Fourier  on  the  passions— II.  Fundamental 
principles  ;  three  particulars  specified  and  illustrated — III.  Constitutional 
polity  ;  seven  particulars  specified  and  illustrated — Conclusion — Robert 
Owen's  social  system  to  be  next  considered.  .  .  .  .  474 

CONVERSATION   IV. 

OWENISM. — Brief  sketch  of  the  life,  character  and  labors  of  Robert  Owen — 
Extract  from  his  "Book  of  the  New  Moral  World,"  setting  forth  the  fun- 
damentals of  his  philosophy  and  social  system — Criticisms — Mr.  Owen's 
Rational  Religion  ;  extract  and  criticism — Mr.  Owen's  proposed  "  General 
Constitution  for  the  government  of  the  Human  Race  under  the  Rational 
System  of  Society''  ;  remarks — Further  extracts  showing  Mr.  Owen's  ex- 
pectations relative  to  the  adoption  and  success  of  his  system  &c. ;  remarks — 
Comparisons  proposed  to  be  made  in  next  Conversation.  .  .  497 

CONVERSATION    V. 

OWEXISM. — Comparison  of  the  two  social  systems  instituted  under  three 
general  heads,  as  in  the  examination  of  Fourierism — I.  Religion  and  phi- 
losophy ;  three  points  of  superiority  for  Practical  Christian  Socialism 
claimed — II.  Fundamental  principles ;  three  points  of  superiority  claimed — 
III.  Constitutional  polity  ;  five  points  of  superiority  claimed — Conclusion 
— Proposed  examination  of  Shakerism  in  the  next  Conversation.  .  520 

CONVERSATION    VI. 

SHAKERISM.— Inquirer  has  only  a  little  general  knowledge  of  the  Shakers  by 
report — Origin  of  the  Shakers  ;  extract  from  their  writings— Some  account 
of  Mother  Ann  Lee— Settlement  of  the  Shakers  into  their  present  social 
order — Number  of  Communities  ;  number  of  members — Their  theological 
tenets— Their  primary  principles  of  righteousness  ;  extract  from  their 
writings — Their  manner  of  admitting  members  ;  extract — Their  govern- 
ment ;  extract — Their  internal  order  of  arrangements  ;  extract— Comments, 


CONTENTS.  xxi 


criticisms  and    comparison — Conclusion — Noycsite  Perfectionism  to    be 
taken  up  next 540 

CONVERSATION    VII. 

• 

NOYESISM. — Explanation  of  the  appellation — Perfectionist  Communities — 
Their  origin — Mr.  J.  H.  Noyes,  some  account  of  him  ;  extract  from  First 
Annual  Report  of  the  Oneida  Association — Theological  doctrines  of  the 
sect ;  extract  from  the  Perfectionist ;  extract  from  Report — Theory  of  or- 
ganization and  government ;  extract — Theory  of  property  ;  extract — The- 
ory of  the  sexual  relations  ;  extracts — Comparison  and  criticisms — Three 
capital  features  of  Noyesism  objected  to,  viz  :  its  theology,  its  spiritual 
autocracy  and  its  Free  Loveism — Other  social  systems  referred  to,  but 
examination  of  them  waived,  viz  :  Plato's  Republic,  More's  Utopia,  St. 
Simonians,  Zoarites,  Rappites,  Ebenezers,  Icarians,  &c.  &c.  Individual 
Sovereigntyism  next  to  be  examined.  .....  569 

CONVERSATION   VIII. 

INDIVIDUAL  SOVEREIGXTYISM. — "What  it  is — Origin  of  the  Theory — Mr.  Josiah 
Warren  and  Mr.  Stephen  P.  Andrews  its  chief  apostles — Their  claims  and 
pretensions  in  behalf  of  the  Theory ;  extracts  from  their  published  works 
— Their  Theory ;  extracts — Individual  Sovereignty  defined  and  explained  ; 
extracts — Cost  the  limit  of  Price  ;  extracts — Their  proposed  Circulating 
Medium ;  extracts  —  Adaptation  of  supply  to  demand ;  extract  —  Their 
Five  Points  a  creed — Numbers  and  success  ;  extract— Criticisms  and  ob- 
jections under  three  general  heads,  viz  :  I.  To  the  doctrine  of  Individual 
Sovereignty ;  II.  To  the  doctrine  of  Cost  the  limit  of  Price ;  III.  To  the 
general  Theory  as  a  social  system. 601 

CONVERSATION    IX. 

PRECEPTIVE  ADVICE. — The  final  Conversation — Inquirer  expresses  his  grati- 
tude and  solemn  purpose  to  devote  himself  for  life  to  the  promotion  of 
Practical  Christian  Socialism — He  requests  Expositor  to  condense  into 
precepts  his  best  advice  to  different  classes  of  disciples — I.  To  candidates  for 
the  Adoptive  Circle  of  the  P.  C.  Republic  ;  precepts— II.  To  candidates  for 
the  Unitive  Circle ;  precepts — III.  To  Candidates  for  the  Communitive 
Circle ;  precepts — IV.  To  members  of  the  Preceptive  Circle ;  precepts — 
V.  To  official  servants  of  all  grades  ;  precepts— VI.  Relative  to  the  forma- 
tion and  establishment  of  new  Integral  Communities;  precepts — VII.  A 
few  words  to  Practical  Christian  Socialists  as  a  People — Conclusion. . .  640 


PRACTICAL  CHRISTIAN  SOCIALISM. 


PART    I. 


FUNDAMENTAL  PRINCIPLES. 


FUNDAMENTAL  PRINCIPLES. 


CONVERSATION  I. 

Definition  of  terms  and  appellation — Generic  meaning  of  Socialism — Who 
are  Socialists,  and  who  Anti-Socialists — Different  kinds  of  Socialists — Un- 
just to  lump  all  together — Why  retain  these  oft  misunderstood  terms, 
Socialism  and  Socialist — What  the  terms  Christian  and  Practical  denote,  as 
designating  our  kind  of  Socialism — Essential  principles  of  the  Christian 
Religion  the  basis  of  our  Socialism — What  Religion  is  in  general,  and 
what  the  Christian  Religion  is  in  particular — Whence  the  Christian  Relig- 
ion is  to  be  learned,  viz.,  the  Scriptures— Why  Christ  left  no  elaborate 
Writings,  and  why  we  have  such  brief  records — The  Christian  Religion  a 
universal,  perfect  and  immortal  one. 

Inquirer.  You  have  promised  me  an  exposition  of  what  you 
are  pleased  to  call  Practical  Christian  Socialism.  When  will 
you  commence  it  ? 

Expositor.  Immediately.  In  doing  so,  your  inquiries  must 
lead  the  way. 

Inq'.  Well  then,  I  wish  first  to  understand  clearly  and  fully 
what  you  mean  by  the  appellation,  Practical  Christian  Social- 
ism ? 

Ex.  I  will  endeavor  to  give  you  satisfaction.  Socialism  is  a 
Theory  of  Society.  It  may  be  stated  in  the  following  consecu- 
tive propositions  ;  viz  :  1.  Mankind  are  by  nature  social  beings. 
2.  No  individual  alone  possesses  all  the  capabilities  of  human 
nature  for  happiness.  3.  One  individual  supplies  the  deficiency 
of  another.  4.  Individuals  can  realize  their  highest  good  only 
when  rightly  associated.  5.  In  true  association  all  the  essen- 
tial interests  of  individuals  and  families  will  be  harmonized. 
f>.  Such  a  harmonic  order  of  Society  is  possible  here  on  earth, 
and  ought  to  be  instituted.  This  is  Socialism.  It  is  a  Theory 
of  Society. 
4 


26  PRACTICAL  CHRISTIAN  SOCIALISM. 

Inq.  Then  I  am  to  understand,  that  all  who  embrace  this 
Social  Theory  are  Socialists ;  and  that  all  opposed  to  it  are 
Anti-  Socialists  ? 

Ex.  Yes.  These  are  the  two  parties.  But  you  will  not 
thence  conclude,  that  all  Socialists  agree  in  other  particulars. 
They  differ  as  widely  as  do  the  Anti-  Socialists  in  respect  to 
principles,  opinions,  plans  of  arrangement,  morals,  forms,  meth- 
ods, ways  and  means. 

Inq.  But  how  is  this  ?  I  always  hear  Socialists  spoken  of 
and  denounced  in  toto,  as  one  homogeneous  class  of  visiona- 
ries, fanatics,  disorganizers,  levellers  and  destructives,  against 
whom  the  friends  of  religion,  the  family,  the  state  and  the 
present  order  of  society,  ought  to  be  on  their  guard.  So  I  sup- 
posed them  to  be  all  very  much  alike. 

Ex.  It  is  not  strange  that  you  fell  into  this  error.  It  is  a 
very  common  one.  Anti-  Socialists,  like  all  other  anti-progress- 
ives, are  sometimes  very  ignorant,  prejudiced  and  undiscrimin- 
ating.  Whatever  evil  such  may  know,  suspect,  or  imagine  of 
the  most  exceptionable  Socialists  in  any  part  of  the  world, 
they  ascribe  to  Socialism  per  se,  and  so  denounce  all  Socialists 
together  as  infamous.  We  might  with  equal  justice  treat  all 
Anti-  Socialists  in  the  same  manner.  The  most  notorious  mur- 
derers, pirates,  robbers,  oppressors,  extortioners,  &c.,  &c.,  have 
been  found  among  Anti- Socialists,  from  Cain  to  our  modern 
kidnappers.  What  then  if  we  should  represent  all  who  are 
opposed  to  Socialism  as  one  common  gang  of  murderers,  pi- 
rates and  robbers !  Would  it  be  truthful  and  just?  No.  But 
it  would  be  quite  as  truthful  and  just,  as  the  indiscriminate  de- 
nunciations thundered  from  many  pulpits  and  presses  against 
Socialism  and  Socialists. 

Inq.  I  admit  it.  And  now  I  should  like  to  have  you  name 
some  of  the  principal  classes,  sects,  or  schools  of  Socialists. 

Ex.  In  ancient  times  there  were  the  Pythagoreans,  the  Pla- 
tonists,  the  Essenes,  the  primitive  Christians,  the  Egyptian 
CcBnobites,  &c.  In  modern  times  there  are  the  Moravians,  the 
Shakers,  the  Rappites,  the  Zoarites,  the  Owenites,  the  St.  Si- 
monians,  the  Fourierists  or  Phalansterians,  the  Icarians,  the 
French  and  German  Communists,  the  Church  of  England  Vil- 


FUNDAMENTAL  PRINCIPLES.  27 

lagers  calling  themselves  Christian  Socialists,  the  Noyesite 
Perfectionists,  and,  besides  several  others,  our  Practical  Chris- 
tian Socialists.  Now  all  these  agree  substantially  in  the  great 
doctrine  of  Socialism,  as  before  stated;  but  in  almost  every 
thing  else  they  differ  as  widely  from  each  other,  as  do  the  dif- 
ferent sects  of  professed  Christians,  or  as  do  Pagans,  Jews, 
Christians,  Mahometans,  and  Mormons.  All  these  believe  in 
the  social  harmony  of  heaven  in  the  next  world.  In  this  they 
are  all  agreed,  but  in  very  little  else.  We,  Socialists,  all  be- 
lieve in  the  social  harmony  of  a  rudimental  heaven  to  be  es- 
tablished on  earth.  In  this  we  are  all  agreed,  but  in  very  lit- 
tle else. 

Inq.  I  think  I  understand  you ;  but  it  occurs  to  me  that  in 
your  own  case,  it  would  be  good  policy  to  drop  these  terms, 
Socialism,  Socialist,  &c.,  and  to  substitute  others  less  obnox- 
ious to  popular  prejudice. 

Ex.  Nothing  would  be  finally  gained  by  such  a  policy. 
"  Speak  the  truth,  and  shame  the  Devil,"  is  a  good  maxim. 
The  truth  is,  we  really  are  Socialists ;  we  believe  in  Socialism ; 
Socialism  must  be  ultimately  accepted  by  mankind ;  its  day  is 
coming ;  and  it  is  not  a  doctrine  for  honest,  noble  souls  to  be 
ashamed  of.  As  to  justice  from  the  opposition,  no  great  Re- 
former ever  received  it ;  and  Reformers  only  betray  their  cause, 
when  they  resort  to  a  timid,  evasive  and  time-serving  policy. 
I  cannot  accept  your  suggestion. 

Inq.  Perhaps  you  misapprehend  that  suggestion.  The  public 
misunderstand  and  misapply  the  terms  in  question.  They  do 
not  give  them  the  same  meaning  that  you  do.  They  are  odious 
to  many  people,  chiefly  on  account  of  principles,  practices  and 
peculiarities  prominent  in  certain  classes  of  Socialists,  with 
whom  you  have  little  or  no  fellowship.  Why  then  is  it  improp- 
er for  you  to  avoid  terms  which  must  confound  you  with  them 
in  popular  opinion  ?  It  seems  to  me  unwise  that  you  should 
subject  yourselves  to  such  a  martyrdom. 

Ex.  I  might  yield  to  your  suggestions,  had  I  not  two  good 
reasons  to  the  contrary.  The  first  is,  I  am  certain  that  Anti- 
Progressives  hate  the  vital  principles  and  requirements  of  true 
Socialism  more  than  they  hate  what  is  really  abominable  in  its 


28  PRACTICAL  CHRISTIAN  SOCIALISM. 

wrong-headed  and  vicious  professors.  Therefore  they  would 
hate  the  same  thing  no  less  under  another  name,  with  right- 
headed  and  virtuous  advocates.  The  second  is,  I  am  certain 
that  I  can  make  the  world  understand  the  merits  of  Practical 
Christian  Socialism,  in  contradistinction  to  all  other  kinds,  as 
well  without  substituting  new  terms,  as  I  could  by  means  of 
them.  Therefore  more  would  be  lost  than  gained  by  the  sug- 
gested expedient. 

Inq.  Very  well ;  proceed  then  to  define  the  two  words  which 
designate  your  particular  kind  of  Socialism. 

Ex.  I  will  endeavor  to  do  so.  /The  word  Christian  denotes 
that  our  kind  of  Socialism  is  based  on  the  essential  principles 
of  the  Christian  Religion.  The  word  Practical  denotes  that 
the  essential  principles  of  the  Christian  Religion,  as  held  by 
our  kind  of  Socialists,  are  interior  to  all  external  ceremonies, 
formalities,  ecclesiasticisms,  scholasticisms,  sectarianisms,  lo- 
calisms, temporisms  and  mere  incidentalisms ;  are  of  universal 
application  to  human  relations  and  conduct ;  are  such  as  imper- 
atively require  of  all  individuals,  and  all  societies,  divine  love 
in  their  affections,  divine  purity  in  their  motives,  divine  wisdom 
in  their  understandings,  divine  rectitude  in  their  conduct,  and 
divine  order  in  their  relations.  Practical  Christian  Socialism 
proposes  to  harmonize  all  the  important  interests  of  individuals 
and  families  in  a  true  social  state  on  this  basis,  by  the  moral 
force  of  these  principles  rightly  expounded,  organized  and  ap- 
plied. And  it  affirms  that  such  a  result  can  never  be  effected 
in  any  other  way. 

Inq.  Your  views  strike  me  as  new  and  singular.  I  must 
therefore  be  excused  for  inquiring  into  them  somewhat  minute- 
ly. I  wish  to  understand  your  exposition,  step  by  step,  in  all  its 
important  points.  Your  kind  of  Socialism  claims  to  be  found- 
ed on  the  Christian  Religion.  Now  there  seem  to  be  a  great 
many  Christian  Religions.  I  mean  that  we  have  a  multitude 
of  sects,  all  professing  and  extolling  the  Christian  Religion, 
and  yet  all  giving  it  an  aspect  to  suit  themselves  ;  so  that  vir- 
tually there  are  many  Christian  Religions.  I  would  like  to 
escape  from  this  jargon,  and  ascertain  precisely  what  ilmt 
Christian  Religion  is  on  which  your  kind  of  Socialism  rests. 


FUNDAMENTAL  PRINCIPLES.  29 

Ex.  You  shall  have  every  explanation  yon  demand.  Be  as 
critical  as  yon  please.  Practical  Christian  Socialists  do  un- 
doubtedly regard  the  Christian  Religion  in  a  very  different  light 
from  that  in  which  it  is  viewed  and  represented  by  the  great 
mass  of  nominal  Christians  comprising  what  is  called  Chris- 
tendom. And  yon  shall  know  in  due  time  distinctly  what  our 
peculiar  views  are. 

In  the  first  place,  the  term  Religion  should  be  understood. 
It  is  a  generic  term.  There  are  many  Religions  in  the  world, 
both  general  and  particular.  This  term  is  said  to  be  derived 
from  the  Latin  verb  religo,  to  tie  hard,  to  bind,  to  make  fast — to 
impose  solemn  obligation.  Religion  consists  of  truths  to  be 
believed,  and  duties  to  be  performed,  or  at  least  of  what  are  as- 
sumed to  be  such.  Truths  and  duties  thus  prescribed  are 
collectively  termed  Religion,  because  they  impose  the  highest 
obligations  of  faith  and  conscience  on  the  human  soul.  Every 
Religion  claims  that  mankind  are  under  the  highest  and  most 
solemn  obligation  to  venerate  its  declared  truths,  and  practice 
its  prescribed  requirements.  This  is  true  of  what  is  called 
Natural  Religion,  of  all  the  Pagan  Religions,  of  the  Jewish 
Religion,  of  the  Mahometan  Religion,  and  of  the  Christian 
Religion.  They  all  assume,  that  unless  mankind  believe  cer- 
tain declared  truths,  and  obey  certain  precepts  of  duty,  they 
cannot  escape  indescribable  privations  and  woes,  cannot  be 
acceptable  to  God,  cannot  be  happy,  either  in  this  life  or  in 
that  which  is  to  come.  All  Religions  recognize  a  God,  or  a 
plurality  of  gods,  as  their  central  and  supreme  Authority,  to 
whom  every  thing  stands  in  a  subjective  relation.  Hence  all 
the  Worships,  and  Priesthoods,  and  Externalisms  of  the  vari- 
ous Religions  that  have  prevailed  in  our  world.  Have  you  now 
a  clear  idea  of  the  term  Religion  in  its  generic  meaning  ? 

Inq.  I  have.  You  have  rendered  my  understanding  of  it 
very  definite  and  satisfactory.  What  I  next  wish  to  know  is, 
whence  you  derive  your  views  of  the  Christian  Religion ;  or,  in 
other  words,  how  you  ascertain  what  it  really  is  ? 

Ex.  I  depend  entirely  on  the  Scriptures  of  the  New  Testa- 
ment, together  with  their  necessary  references  in  the  more 
ancient  Scriptures,  and  in  Nature. 


30  PRACTICAL  CHRISTIAN  SOCIALISM. 

Inq.  Then  you  pay  no  deference  to  the  dogmas,  opinions, 
expositions  and  representations  of  the  Christian  Religion,  as 
now  held  by  the  nominal  Church  of  the  various  denominations  ? 

Ex.  None  at  all ;  nor  to  the  decisions  of  Councils  ;  nor  to 
Ecclesiastical  traditions,  commentaries,  glosses,  catechisms, 
systems  of  scholastic  divinity,  or  creeds ;  nor  to  any  Writings 
subsequent  to  those  of  the  Evangelists  and  Apostles.  I  go  di- 
rectly to  the  Bible,  especially  to  the  Scriptures  of  the  New 
Testament,  and  most  confidently  to  the  four  Gospels  so  called. 

Inq.  It  seems  to  me  that  this  is  prescribing  very  narrow  lim- 
its to  yourself.  I  learn  from  the  closing  paragraph  of  St.  John's 
Gospel,  that  if  all  the  things  said  and  done  by  Jesus  Christ  had 
been  written,  "  even  the  world  itself  could  not  contain  the 
books."  I  infer  from  this  that  the  New  Testament  Scriptures 
do  not  record  a  hundredth  part  of  Christ's  words  and  works. 

Ex.  This  is  probably  true.  But  neither  of  us  ought  to  infer 
that  any  thing  absolutely  essential  was  left  out  of  these  records  ; 
nor  that  professed  Christians  of  later  generations  have  reliably 
supplied  any  important  deficiencies.  We  must  depend  on  the 
primitive  histories  and  expositions  alone.  What  cannot  be 
learned  from  them  must  remain  unknown.  We  cannot  depend 
on  the  mere  opinions  and  judgments  of  men  who  had  no  higher 
sources  of  information  than  are  accessible  to  ourselves. 

Inq.  Perhaps  not.  But  it  was  always  unaccountable  to  me, 
why  Jesus  Christ  did  not  leave  Writings  under  his  own  hand, 
containing  a  complete  statement  of  the  doctrines  and  duties  of 
his  Religion.  Instead  of  this,  we  are  left  without  one  word 
purporting  to  have  been  penned  by  him ;  and  with  nothing 
from  his  disciples  but  synoptical  reports  of  his  teachings  and 
life — very  brief  sketches  of  the  more  important  particulars  of 
what  he  said,  did,  and  experienced.  Is  not  this  a  very  con- 
tracted foundation  on  which  to  erect  your  superstructure  ? 

Ex.  I  think  differently.  What  you  regard  as  a  defect,  I 
regard  as  a  capital  excellence.  To  systematize,  expound  in 
detail,  and  amplify  the  applications  of  Religion,  is  a  work  which 
can  be  done  by  second  and  third  rate  minds — by  subordinate 
teachers.  Ordinary  divine  inspiration,  and  well -cultivated 
intellect  can  do  this.  But  to  be  the  oracular  Medium  of  essen- 


FUNDAMENTAL  PRINCIPLES.  31 

tial  divine  principles — eternal,  fundamental,  universal  princi- 
ples, required  a  mind  at  the  very  head  of  the  human  race,  a 
representative  of  its  highest  spiritual  capabilities,  one  through 
whom  the  Divine  Love  and  Wisdom  might  flow  forth  to  all 
ages  in  uncorruptible  purity.  Such  an  One  was  the  man  Christ 
Jesus.  His  Religion  is  one  of  essential  divine  principles.  It 
is  therefore  a  universal  Religion,  proper  for  all  men,  and  all 
spiritual  intelligences,  in  all  progressive  states  of  existence. 
It  does  not  consist  of  mere  words.  It  was  never  designed  to 
wear  the  livery  of  any  one  particular  nation,  or  age.  It  cannot 
be  petrified  into  external  forms,  nor  crystallized  into  mere  human 
language.  Therefore  its  Mediator  did  not  write  it  out  in  sys- 
tematic detail,  nor  provide  for  its  being  so  written  out.  He  well 
knew  that  mankind  are  prone  to  worship  mere  words,  phrases, 
texts  and  forms,  rather  than  ever-living  divine  principles.  He 
knew  that  the  language  in  which  he  must  then  express  his 
Religion,  and  the  external  forms  which  it  must  then  take  on, 
would  become  obsolete  to  after  generations.  He  knew  that 
change  is  inevitable  in  all  mere  human  externals, — and  that 
there  must  be  ceaseless  progress,  as  well  as  change.  He  knew 
that  the  same  Spirit  of  Truth  which  had  spoken  through  his 
visible  humanity,  would  flow  into  the  minds  of  men  in  all  com- 
ing time,  and  would  magnify  the  same  divine  principles,  in 
ever-living  applications  to  the  wants  of  each  succeeding  age. 
Hence  those  memorable  words  : — "  I  have  many  things  to  say 
unto  you,  but  ye  cannot  bear  them  now.  Howbeit,  when  he, 
the  Spirit  of  Truth,  is  come,  he  will  guide  you  into  all  truth ; 
for  he  shall  not  speak  of  himself;  but  whatsoever  he  shall  hear, 
that  shall  he  speak  :  and  he  will  show  you  things  to  come.  He 
shall  glorify  me  ;  for  he  shall  receive  of  mine,  and  shall  show 
it  unto  you.  All  things  that  the  Father  hath  are  mine  :  there- 
fore said  I,  That  he  shall  take  of  mine  and  shew  unto  you." 
That  is,  he  shall  reiterate  my  divine  principles,  only  with  end- 
lessly new  diversifications,  and  applications  to  human  necessi- 
ties, John  xvi  :  12 — 15.  Do  you  not  see  then,  that  it  was  far 
wiser  for  Jesus  to  have  taught  and  exemplified  his  Religion 
in  its  essential  principles,  as  he  did,  leaving  just  such  sy- 
noptical, artless  sketches  of  it  as  have  come  down  to  after 


39  PRACTICAL  CHRISTIAN  SOCIALISM. 

times,  than  to  have  given  it  an  artificial,  systematic  elaboration 
in  Writing  ?  It  is  declaratively  a  Religion,  "  not  of  the  letter, 
but  of  the  spirit" not  in  mere  "word, but  inpoiver,"  Therefore, 
if  we  have  only  enough  of  letter  and  word  to  signify  plainly 
what  its  principles  are,  we  need  no  more.  Indeed,  more  would 
embarrass,  rather  than  facilitate,  the  progress  of  such  a  Religion. 
Even  as  it  is,  nine-tenths  of  nominal  Christians  pay  nearly  all 
their  reverence  to  the  "  letter"  which  has  reached  them  ;  very 
little  to  the  essential  divine  principles  and  "  spirit."  Do  you  see 
any  reason  in  this  view  of  the  subject  ? 

Inq.  A  great  deal.  I  am  much  enlightened  by  this  present- 
ation of  the  case.  I  am  so  far  satisfied  that  I  shall  not  press 
my  difficulty  further.  I  begin  to  see  why  you  attach  so  much 
importance  to  what  you  call  essential  divine  principles.  But  do 
you  affirm  that  none  of  these  principles  were  ever  revealed  or 
taught  except  through  Jesus  Christ  ? 

Ex.  I  affirm  no  such  thing.  They  have  been  partially  and 
imperfectly  taught  in  all  Religions,  and  in  all  spiritual  Philoso- 
phies. What  is  called  the  light  of  Nature  reveals  some  of 
them.  Divine  inspiration,  wherever  it  has  acted  strongly  on 
human  minds,  has  revealed  them  to  a  greater  or  less  extent. 
The  Seers,  Prophets  and  Sages  of  all  ages  and  countries  have 
discovered  and  inculcated  these  principles  with  more  or  less 
distinctness.  The  Hebrew  Religion,  as  set  forth  through  the 
Patriarchs,  Moses  and  the  Prophets,  in  the  Old  Testament 
Scriptures,  contained  many  of  these  principles.  But  Jesus  Christ 
taught  and  exemplified  them  all  in  their  purity,  in  one  complete 
embodiment.  He  focalized  all  the  scattered,  fragmentary  and 
obscure  illuminations  of  the  then  Past  into  one  resplen- 
dent Sun  of  truth  and  righteousness  ;  and  this  Sun  will  radiate 
the  ever-waxing  luminosity  through  all  the  Progressive  Future. 
Such  is  the  Christian  Religion.  It  transcends  all  other  Relig- 
ions, because  it  contains  the  essential  truth  and  good  of  them 
all,  without  their  errors  and  evils ;  because  it  contains  higher 
unfoldings  of  divine  principles  than  any  or  all  of  them  together ; 
and  because,  in  its  cardinal  principles,  it  is  a  universal,  perfect, 
and  immortal  Religion.  If  those  principles  were  heartily  em- 
braced, and  reduced  to  practice,  by  individual  and  social  man 


FUNDAMENTAL  PRINCIPLES.  33 

the  Earth  would  be  an  Eden,  swarming  with  the  holy  and  happy 
millions  of  a  redeemed  race. 

Inq.  I  cannot  gainsay  your  exposition  thus  far ;  and  though 
obliged  to  suspend  our  conversation  a  short  time,  I  shall  gladly 
resume  it  at  my  earliest  convenience. 


34  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION  II. 

Who  or  what  is  Christ  ? — Origin  and  definition  of  the  name  Christ — Old 
Testament  prophecies  concerning  Christ — Jesus  of  Nazareth  applied  these 
and  similar  predictions  to  himself — The  proofs  of  it — Was  Jesus  Christ 
divine  or  human  ? — The  divine  and  human  natures  were  both  manifested 
in  him — The  exterior  Christ,  and  the  interior  Christ — the  Christ-form  of 
divine  manifestations — Explanations  called  for — The  numberless  earths  and 
heavens — The  Infinitarium  of  universes — God  exclusively  local  nowhere — 
His  manifestations  of  himself  by  means  of  his  Christ-hood ;  also  his  sub- 
ordinate and  less  personal  manifestations  through  the  Holy  Ghost — Precise 
explanations  of  meaning  and  idea  on  all  these  points. 

Inq.  I  am  glad  to  meet  you  again.  The  subject  of  our  recent 
conversation  has  scarcely  been  out  of  my  mind  since  I  left  you. 
I  have  been  thinking  what  your  views  of  Christ  might  be. 
You  seem  to  attach  immense  importance  to  him,  but  not  exactly 
in  the  same  way  that  I  have  been  accustomed  to  hear  him  rep- 
resented. Before  you  proceed  to  specify  the  essential  divine 
principles  of  the  Christian  Religion,  I  request  you  to  state  ivlio 
or  ivhat  Christ  is,  according  to  your  conception  of  his  nature, 
office  and  character.  I  think  this  will  prepare  me  to  understand 
and  appreciate,  much  better,  your  views  of  his  Religion,  and 
of  Practical  Christian  Socialism  throughout. 

Ex.  I  am  perfectly  willing  to  do  so  ;  though  it  may  require 
more  time  than  will  seem  agreeable.  The  word  Christ,  is  of 
Greek  origin,  and  signifies  literally  The  Anointed.  The  He- 
brew word,  Messiah,  has  precisely  the  same  signification. 
Prophets,  Priests  and  Kings  were  anointed  in  ancient  times 
with  holy  oil.  Thus  consecrated,  they  were  considered  God's 
representatives  before  the  people.  Their  persons  were  held 
sacred,  and  their  authority  divine.  To  treat  them  with  con- 
tempt was  to  insult,  and  rebel  against,  God  himself.  They 
were  regarded  as  divinely  commissioned,  divinely  consecrated, 
and  divinely  protected.  They  acted  declaratively  in  the  name, 


FUNDAMENTAL  PRINCIPLES.  35 

and  by  the  authority  of  God.  Through  them  God  spoke  and 
acted.  In  fine,  they  stood  forth  as  God's  visible  representa- 
tives. They  were  his  Messiahs  or  Christs — his  ANOINTED  ONES. 
But  all  the  Hebrew  Prophets  appear  to  have  been  inspired 
with  the  prophetic  conception  of  a  coming  Christ,  incomparably 
more  exalted  than  any  of  these.  He  was  to  combine  in  him- 
self all  the  dignified  functions  of  Prophet,  Priest  and  King. 
He  was  to  be  transcendently  and  emphatically,  THE  ANOINTED 
of  God — his  most  illustrious  representative  to  mankind. 

Inq.  Will  you  have  the  kindness  to  quote  some  of  the  Old 
Testament  prophecies  concerning  this  transcendent  Christ  ? 

Ex.  I  present  you  the  following  :  "  Thou  art  fairer  than  the 
children  of  men  ;  grace  is  poured  into  thy  lips ;  therefore  God 
hath  blessed  thee  forever."  "  Thou  lovest  righteousness,  and 
hatest  wickedness ;  therefore  God,  thy  God,  hath  anointed 
thee  with  the  oil  of  gladness  above  thy  fellows."  Psal.  xlv : 
2,  7.  "  The  LORD  said  unto  my  Lord,  Sit  thou  at  my  right 
hand,  until  I  make  thine  enemies  thy  footstool.  The  LORD 
shall  send  the  rod  of  thy  strength  out  of  Zion ;  rule  thou  in  the 
midst  of  thine  enemies.  Thy  people  shall  be  willing  in  the 
day  of  thy  power,  in  the  beauties  of  holiness  from  the  womb 
of  the  morning ;  thou  hast  the  dew  of  thy  youth.  The  LORD 
hath  sworn,  and  will  not  repent,  Thou  art  a  priest  forever  after 
the  order  of  Mclchisedek."  Ib.  ex  :  1 — 4.  "  Unto  us  a  child  is 
born,  unto  us  a  son  is  given;  and  the  government  shall  be  upon 
his  shoulder ;  and  his  name  shall  be  called,  Wonderful,  Coun- 
sellor, The  Mighty  God,  The  Everlasting  Father,  The  Prince  of 
Peace.  Of  the  increase  of  his  government  and  peace  there 
shall  be  no  end,  upon  the  throne  of  David,  and  upon  his  king- 
dom, to  order  it,  and  to  establish  it  with  judgment  and  with 
justice  from  henceforth  even  forever."  Isa.  ix  :  6,  7.  "  There 
shall  come  forth  a  rod  out  of  the  stem  of  Jesse,  and  a  branch 
shall  grow  out  of  his  roots  ;  and  the  Spirit  of  the  Lord  shall 
rest  upon  him,  the  spirit  of  wisdom  and  understanding,  the 
spirit  of  counsel  and  might,  the  spirit  of  knowledge,  and  of  the 
fear  of  the  Lord  ;  and  shall  make  him  of  quick  understanding 
in  the  fear  of  the  Lord.  And  he  shall  not  judge  after  the  sight 
of  his  eyes,  neither  reprove  after  the  hearing  of  his  ears,  But 


36  PEACTICAL  CHRISTIAN  SOCIALISM. 

with  righteousness  shall  he  judge,  and  reprove  with  equity  for 
the  meek  of  the  earth ;  and  he  shall  smite  the  earth  with  the 
rod  of  his  mouth,  and  with  the  breath  of  his  lips  shall  he  slay 
the  wicked.  And  righteousness  shall  be  the  girdle  of  his  loinsr 
and  faithfulness  the  girdle  of  his  reins.  The  wolf  also  shall 
dwell  with  the  lamb,  and  the  leopard  shall  lie  down  with  the 
kid  ;  and  the  calf,  and  the  young  lion,  and  the  fatling  together ; 
and  a  little  child  shall  lead  them.  *  *  %  They  shall  not  hurt 
nor  destroy  in  all  my  holy  mountain  :  for  the  earth  shall  be  full 
of  the  knowledge  of  the  Lord  as  the  waters  cover  the  sea." 
Ib.  xi :  1 — 9.  "  The  Spirit  of  the  Lord  God  is  upon  me  ;  be- 
cause the  Lord  hath  anointed  me  to  preach  good  tidings  unto 
the  meek ;  he  hath  sent  me  to  bind  up  the  broken  hearted,  to 
proclaim  liberty  to  the  captives,  and  the  opening  of  the  prison 
to  them  that  are  bound  ;  to  proclaim  the  acceptable  year  of  the 
Lord,"  &c.  Ib.  Ixi  :  1,  2.  "I  saw  in  the  night  visions,  and 
behold,  one  like  the  Son  of  man  came  with  the  clouds  of  heav- 
en, and  came  to  the  Ancient  of  Days,  and  they  brought  him 
near  before  him.  And  there  was  given  him  dominion,  and 
glory,  and  a  kingdom,  that  all  people,  nations  and  languages 
should  serve  him.  His  dominion  is  an  everlasting  dominion 
which  shall  not  pass  away,  and  his  kingdom  one  which  shall 
not  be  destroyed."  Daniel  vii :  13,  14.  "  Seventy  weeks  are 
determined  upon  thy  people,  and  upon  thy  holy  city,  &c.,  &c.r 
and  to  anoint  the  Most  Holy,  *  *  *  the  Messiah  the  Prince." 
Ib.  ix  :  24,  25.  These  are  samples  of  the  prophecies  to  which 
I  alluded. 

Inq.  Have  you  any  evidence  that  Jesus  ever  applied  these 
and  similar  predictions  to  himself? 

Ex.  Certainly.  In  proof  of  it,  I  refer  you  to  the  following 
passages  in  the  New  Testament : — "  When  Jesus  came  into 
the  coasts  of  Cesarea  Philippi,  he  asked  his  disciples,  saying, 
Whom  do  men  say  that  I  the  Son  of  man  am  ?  And  they 
said,  Some  say  that  thou  art  John  the  Baptist ;  some,  Elias ;  and 
others,  Jeremias,  or  one  of  the  prophets.  He  saith  unto  them, 
But  whom  say  ye  that  I  am  ?  Simon  Peter  answered  and 
said,  Thou  art  the  Christ,  the  Son  of  the  living  God.  Jesus 
answered  and  said  unto  him,  Blessed  art  thou  Simon  Barjona; 


FUNDAMENTAL  PRINCIPLES.  37 

for  flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my 
Father  who  is  in  heaven."  Matt,  xvi:  13 — 17.  "And  he 
came  to  Nazareth,  where  he  had  been  brought  up ;  and,  as  his 
custom  was,  he  went  into  the  synagogue  on  the  sabbath-day, 
and  stood  up  to  read.  And  there  was  delivered  unto  him  the 
book  of  the  prophet  Esaias.  And  when  he  had  opened  the 
book,  he  found  the  place  where  it  was  written,  The  Spirit  of 
the  Lord  is  upon  me,  because  he  hath  anointed  me,  &c.  *  *  * 
And  he  began  to  say  unto  them,  This  day  is  this  scripture  ful- 
filled in  your  ears."  Luke  iv:  16 — 22.  "The  woman  saith 
unto  him,  I  know  that  Messias  cometh,  who  is  called  Christ : 
when  he  is  come  he  will  tell  us  all  things.  Jesus  saith  unto 
her,  I  that  speak  unto  thee  am  he."  John  iv :  25,  26.  While 
the  Pharisees  were  gathered  together,  Jesus  asked  them,  say- 
ing, What  think  ye  of  Christ?  Whose  son  is  he?  They  say 
unto  him,  The  son  of  David.  He  saith  unto  them,  How  then 
doth  David  in  spirit  call  him  Lord,  saying,  The  LORD  said  unto 
my  Lord,  Sit  thou  on  my  right  hand,  till  I  make  thine  enemies 
thy  footstool  ?  If  David  then  call  him  Lord,  how  is  he  his 
son  ?  And  no  man  was  able  to  answer  him  a  word."  Matt, 
xxii:  41 — 46.  Are  these  passages  satisfactory? 

Inq.  Perfectly.  It  is  plain  enough  that  Jesus  claimed  to  be 
the  predicted  Messiah,  and  unqualifiedly  applied  various  pro- 
phetic Scriptures  of  the  Old  Testament  concerning  Christ  to 
himself.  There  is  no  denying  this.  And  now  what  was  he  in 
his  nature  ?  Was  he  divine,  or  was  he  human  ? 

Ex.  Both  the  divine  and  human  natures  were  manifested  in 
him.  He  was  truly  and  properly  a  man — a  model  man — the 
best  possible  specimen  of  a  rightly  generated,  rightly  organ- 
ized, rightly  balanced,  rightly  developed  man.  Hence  he  was 
appropriately  and  most  significantly  called  "  the  Son  of  man." 
This  pure  and  true  man  was  the  exterior  Christ.  But  the 
Spirit  of  the  Infinite  Father  flowed  into  him,  pervaded  him, 
anointed  him,  spoke  through  him,  and  wrought  wonders  by 
him.  God  effected  all  this  by  what  may  be  called  his  Christ- 
hood.  I  mean  that  mysterious  manife stability  of  his  divine 
nature  whereby  at  pleasure  he  personalizes,  adapts  and  ex- 
presses himself  to  his  finite  children,  according  to  their  various 


38  PRACTICAL  CHRISTIAN  SOCIALISM. 

capacities  and  wants,  in  all  earths,  heavens  and  universes, 
without  really  limitizing  his  absolute  Infinity.  This  interior 
Christ  dwelt  within,  spoke,  and  wrought  at  pleasure,  through 
the  exterior  Christ.  The  latter  became  a  perfect  Medium  for 
the  former.  The  exterior  and  interior  Christs  were  exactly 
adapted  to  each  other.  Both  the  Man  and  the  Spirit,  could 
speak  and  act  freely,  either  separately,  or  jointly,  without  dis- 
cord. The  properly  human,  and  the  properly  divine  natures, 
acted  in  complete  unison,  the  interior  Christ  within  the  exterior 
Christ.  And  because  of  the  interior  Christ,  the  person,  Jesus 
Christ,  was  appropriately  and  most  significantly  called  "  the 
Son  of  God." 

Inq.  Your  ideas  and  terms  are  new  to  me.  Your  views  of 
Christ  are  striking,  but  very  singular.  I  do  not  understand 
you  on  some  points.  You  speak  of  God's  Christ-hood,  as  that 
mysterious  manifestability  of  his  divine  nature  whereby  at 
pleasure  he  personalizes,  adapts  and  expresses  himself  to  his 
finite  children,  according  to  their  various  capacities  and  wants  in 
all  earths,  heavens  and  universes,  without  really  limitizing  his 
absolute  Infinity.  I  must  crave  some  explanation  of  such  terms 
and  expressions  as  these.  How  many  earths  and  heavens 
would  you  intimate  there  are  ?  I  have  not  been  accustomed 
to  think  of  more  than  one  Earth,  one  Heaven,  and  one  Universe. 

Ex.  Then  your  mind  needs  to  be  expanded.  An  earth  is  a 
globe,  or  orb  of  matter,  more  or  less  dense,  moving  in  the 
measureless  expanse  of  space.  We  inhabit  one  of  these 
earth-orbs.  But  all  the  planets  are  earths.  The  sun  itself 
is  a  superior  earth.  The  fixed  stars  are  probably  suns, 
each  having  its  attendant  planets.  All  these,  with  their 
satellites,  are  earths,  superior  or  inferior.  The  most  pow- 
erful telescopes  enable  us  to  discover  stars  in  every  direction, 
so  far  from  our  earth,  that  it  would  take  their  light  hun- 
dreds if  not  thousands  of  years  to  reach  us.  All  these  are 
probably  superior  earths,  each  with  a  group  of  inferior  earths 
revolving  around  it.  If  we  could  be  transported  with  such  tel- 
escopes to  one  of  these  far  distant  earths,  probably  we  should 
there  discover  as  many  others  beyond,  mere  specks  in  the  re- 
mote skies.  And  so  we  might  dart  forward  (twelve  millions 


FUNDAMENTAL  PKINCIPLES.  39 

of  miles  a  minute,  that  is,  with  the  velocity  of  light),  from 
year  to  year,  from  century  to  century,  from  one  thousand  years 
to  another,  from  one  eternity  to  another,  without  ever  finding  a 
sky  unadorned  by  earth-orbs  glistening  in  its  blue  depths. 
Space  is  illimitable,  and  the  earths  thereof  are  innumerable. 
Now  it  is  equally  probable  that  at  least  one,  out  of  every  two 
of  these  earths,  is  inhabited  by  beings  having  a  moral  nature, 
like  those  of  this  earth.  They  are,  in  fact,  men  of  higher  or 
lower  development.  Probably  all  earths  throughout  the  Infin- 
itarium  of  existence  have  their  birth,  growth  and  dissolution ; 
so  that  as  many  are  always  generating,  as  are  dissolving,  and 
as  many  maturing,  as  are  declining.  Matter  on  the  whole, 
though  perpetually  changing  its  forms,  positions  and  conditions, 
is  never  annihilated,  never  diminished,  never  increased.  Each 
earth  may  be  presumed  to  have  its  appropriate  corresponding 
heaven  or  heavens.  Thus  there  are  heavens  innumerable,  as 
well  as  earths,  wherein  spirits  from  each  earth  have  their  suit- 
able abodes  during  successive  stages  of  progress.  And  as 
human  beings  have  a  social  nature,  whether  in  earth  or  heaven, 
it  may  be  rationally  presumed  that  they  associate  in  appropri- 
ate -societies,  smaller  or  larger,  in  the  spirit-world,  and  in  all  the 
heavens. 

There  are  estimated  to  be  a  thousand  millions  of  human  be- 
ings alive  at  one  time  on  our  earth.  Within  thirty-five  years 
this  vast  number  will  have  passed  through  death  into  the  low- 
er or  higher  circles  of  the  circumjacent  heavens ;  and  their 
places  on  earth  will  be  filled  by  a  new-born  generation  equally 
numerous.  This  multiplication  of  human  beings  has  been  going 
on  for  at  least  six  thousand  years,  in  respect  to  our  earth  and 
will  continue  for  an  unknowable  duration  to  come.  The  same 
may  be  assumed  as  true,  in  respect  to  the  innumerable  earths  and 
heavens  I  have  been  contemplating.  And  as  there  never  was 
any  absolute  beginning  to  the  great  WHOLE  OP  THINGS,  this 
same  process  has  been  going  on  in  heretofore  existing  earths 
from  all  eternity  of  eternities,  throughout  unnumbered  uni- 
verses. 

Inq.  Pause ;  I  am  already  confounded !  How  can  you  know 
all  this? 


40  PRACTICAL  CHRISTIAN  SOCIALISM. 

Ex.  I  blow  almost  nothing.  But  all  this  forces  itself  on  the 
conceptions  and  convictions  of  the  reflecting  mind.  We  are 
obliged  to  admit  the  truth  of  it,  if  we  open  our  eyes  on  what 
is  around  us,  and  allow  ourselves  to  think  comprehensively. 
How  can  we  come  to  any  other  conclusions  ? 

Inq.  It  is  all  so  new,  amazing  and  overwhelming  to  my  mind, 
that  I  know  not  what  to  admit,  or  to  contradict.  It  may  all  be 
so ;  I  cannot  gainsay  it.  But  return,  I  beseech  you,  to  the 
main  subject.  I  was  anxious  to  understand  your  views  re- 
specting what  you  call  the  Christ-hood  of  the  Infinite  Divine 
Father,  whereby  he  manifests  himself  at  will  as  a  Deific  Per- 
sonality, in  all  earths,  heavens  and  universes. 

Ex.  That  is  what  I  have  been  preparing  to  do.  I  have  not 
wandered  from  the  subject  at  all.  Before  I  could  speak  intel- 
ligibly concerning  the  divine  Christ-hood,  it  was  necessary  to 
give  you  more  enlarged  conceptions  of  God's  Infinitarium. 

Inq.  And  what,  pray,  do  you  mean  by  God's  Infinitarium  ? 

Ex.  I  mean  the  absolute  infinity  of  things  and  beings  which 
God  governs.  Space  is  without  any  common  center,  or  circum- 
ference. It  has  innumerable  grand  centers.  It  is  infinite. 
Duration  had  no  beginning,  and  can  have  no  end.  It  is  infinite. 
There  are  things  and  beings  everywhere  throughout  all  Space. 
Their  number  must  be  infinite.  There  have  been  things  and 
beings  in  all  Space,  throughout  all  past  Duration,  and  will  be 
through  all  coming  Duration.  Therefore  I  speak  of  all  these 
together  as  God's  Infinitarium.  Now  if  there  never  was  a 
time  of  NOTHING  ;  never  a  time  when  God  did  not  exist ;  never 
a  time  when  he  existed  in  solitude ;  and  never  a  time 
when  he  had  not  this  Infinitarium  of  universes,  earths,  heav- 
ens, things  and  beings  to  govern,  then  what  follows  ?  It  follows 
that  God  cannot  be  limited,  either  in  Space  or  Duration.  He 
must  be  as  old  and  endless  as  Infinite  Duration,  and  he  must 
be  as  diffusive  and  omnipresent  as  Infinite  Space.  Else  there 
would  be  supposable  periods  of  Duration  in  which  God  was 
not ;  and  there  would  be  regions  of  Space  in  whose  earths  and 
heavens  God  is  not.  But  this  cannot  be.  God  is  a  Spirit.  He 
fills  immensity.  He  is  the  most  interior,  vitalizing  Essence  of 
the  Infinitarium.  All  motion,  formation,  organization,  sensation, 


FUNDAMENTAL   PRINCIPLES.  41 

affection,  sentiment,  reason,  happiness — all  power,  love  and 
\visdom,  in  all  universes,  earths  and  heavens,  must  originate  in 
him  as  the  Infinite  Father- Spirit.  If  so,  God  cannot  be  sup- 
posed to  have  any  one  exdmice  local  residence.  There  is  no 
one  grand  center  of  the  Infmitarium,  in  which  he  has  an 
exclusive  personal  presence.  He  must  be  essentially  an  omni- 
pivsent  Spirit.  Hence  the  Israelites  were  strictly  forbidden  to 
make  any  visible  image,  likeness  or  similitude  of  God.  This 
was  the  second  commandment  of  their  Decalogue.  Hence 
David  truly  apostrophized  God,  when  he  said  : — "  Whither  shall 
1  go  from  thy  spirit  ?  or  whither  shall  I  flee  from  thy  presence  ? 
If  I  ascend  up  into  heaven,  thou  art  there :  if  I  make  my  bed 
in  hell,  behold,  thou  art  there.  If  I  take  the  wings  of  the 
morning,  and  dwell  in  the  uttermost  parts  of  the  sea,  even 
there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold 
me."  Psal.  cxxxix  :  8 — 10.  Hence  also  Solomon,  in  his  ded- 
icatory prayer,  impressively  said  :  "  But  will  God  indeed  dwell 
on  the  earth  !  Behold,  the  heaven  and  heaven  of  heavens 
cannot  contain  thee ;  how  much  less  this  house  that  I  have 
builded."  1  Kings  viii :  27. 

Now  such  is  the  Infinite  Spirit,  God  the  Father.  It  is  cer- 
tain, therefore,  that  no  one  finite  mind,  no  one  society,  no  one 
earth,  no  one  heaven,  no  one  universe  of  minds,  can  see  God 
as  a  WHOLE,  or  conceive  of  him  in  his  absolute  Infinity.  His 
WHOLE  cannot  be  contained  within  any  prescribed  bounds  of 
Space.  To  be  seen  and  known,  even  finitely,  he  must  manifest 
himself  in  some  manner  conceivable  and  comprehensible  by 
finite  spiritual  intelligences.  He  must  adapt  himself  to  their 
limited  capacities.  This  is  a  necessity  of  the  case.  At  the 
same  time,  it  is  indispensable  to  the  progress  and  happiness  of 
all  moral  intelligences  that  God  should  make  all  such  adaptable 
manifestations  to  them  of  his  divine  nature,  attributes  and 
will.  Accordingly,  we  find  that  he  does  so  by  what  I  have 
termed  his  Christ-hood.  By  means  of  this  he  is  able,  at  will, 
to  appear  to  his  creatures  as  a  Deific  Person ;  adapting  his  di- 
vine personality  precisely  to  the  necessities  of  the  case  in 
whatever  manifestation  he  may  make  in  any  particular  earth, 
or  heaven.  Thus  he  may  manifest  his  perfections,  with  very 
6 


42  PRACTICAL  CHRISTIAN  SOCIALISM. 

different  yet  equally  suitable  degrees  of  excellence,  in  each 
earth,  and  each  heaven.  He  can  do  this  at  different  times,  or, 
if  he  please,  in  numberless  earths,  heavens  and  universes,  at 
the  same  time  ;  all  his  personal  manifestations  being  only  va- 
rious and  multiform  demonstrations  of  one  Infinite  Spirit, 
perfect  in  Love,  Wisdom  and  Power.  In  eveiy  such  adaptable 
manifestation,  the  Apparition  or  Image,  of  the  otherwise  invis- 
ible God,  is  called  Christ,  or  the  Son  of  God ;  and  it  represents 
God  to  finite  minds  in  the  most  perfect  personality  which  for 
the  time  being  they  are  capable  of  conceiving.  Minor  and  less 
personal  manifestations  of  God  are  also  made  in  every  part  of 
the  Infinitarium,  to  individuals,  and  circles  of  minds,  as  occa- 
sion requires.  Hence  come  extraordinary  divine  revelations, 
inspirations,  visions,  impressions,  gifts  and  excellences.  These 
minor  manifestations  are  spoken  of  in  Scripture  as  immediately 
wrought  by  the  Holy  Ghost ;  which,  in  fact,  is  only  a  certain 
concentration  of  the  universal  Christ- Spirit,  or  Divine  Spiricity, 
whereby  God  acts  communicably  within  and  upon  his  crea- 
tures. Hence  God,  contemplated  in  the  Wholeness  of  his 
Infinity,  is  called  the  FATHER.  "When  contemplated  through 
his  manifestive  Christ-hood,  as  a  comprehensible  Deific  Per- 
sonality, his  Apparition  or  Image  is  called  the  Christ,  or  Son  of 
God.  When  his  Spiritic  Essence  gives  forth  its  less  personal 
manifestations,  it  is  called  the  Holy  Ghost  or  Holy  Spirit.  So 
there  is  really  one  and  but  one  God — one  omnipresent,  all- 
interiorating,  all-vitalizing,  Infinite  Parental  Spirit,  however 
manifested. 

Inq.  Shall  I  understand  you  that  the  one  Infinite  God  is 
properly  a  Person  ? 

Ex.  He  has  all  the  attributes  of  Mind,  and  of  Spiritual  Per- 
sonality, and  therefore  is  a  Person.  But  being  INFINITE,  he 
cannot  be  recognized  and  comprehended  by  finite  minds  as  a 
Person,  except  through  the  manifestations  of  his  Christ-hood. 

Inq.  Do  I  understand  you  that  Christ  is  the  Infinite  God  ? 

Ex.  Certainly  not.  Christ  is  only  a  comprehensible  Appari- 
tion, Image  or  Personalized  Manifestation  of  the  invisible  God, 
made  in  condescension  to  the  necessities  of  finite  minds. 


FUNDAMENTAL  PRINCIPLES.  43 

Inq.  Did  yon  mean  to  be  understood  that  there  are  number- 
less Christs  in  the  Infinitarium  ? 

Ex.  Doubtless  there  are  innumerable  Personalized  Manifest- 
ations of  God,  considering  the  countless  universes  which  exist ; 
and  in  this  sense  innumerable  Christs ;  but  the  Divine  Appari- 
tions or  Images  are  all  of  one  essence.  There  is  but  one  Holy 
Christ  Spirit,  and  one  Christ-hood  whereby  God  manifests 
himself. 

Inq.  You  mean  that  there  is  but  one  Divine  Spiricity  or 
Christ- Spirit,  and  one  Divine  Manifestability  or  Christ-hood, 
whereby  God  personalizes  himself  to  finite  comprehension; 
yet  that  by  means  of  this,  God  can  cause  himself  to  appear  as 
a  comprehensible  Deific  Person,  at  will,  in  any  earth,  or  heav- 
en, at  different  times,  or  in  all  the  earths,  and  all  the  heavens 
at  the  same  instant,  whether  to  single  intelligences,  or  millions 
of  congregated  angels  ? 

Ex.  Yes ;  and  all  this  without  the  least  real  division,  or  con- 
fusion of  his  own  absolute  Unity. 

Inq.  Did  I  understand  you  to  say  that  the  Holy  Ghost  is 
God? 

Ex.  God  in  Spiritic  Essence  ;  not  God  in  his  infinite  Whole- 
ness ;  the  Divine  Spiricity  concentrated  for  partial  manifesta- 
tion ;  the  Christ-  Spirit  focalized  at  particular  points  to  effect 
specific  results. 

Inq.  Well,  my  mind  is  overcharged  with  your  strange  and 
peculiar  ideas.  I  will  ponder  them  awhile,  and  then  meet  you 
again. 


44  PRACTICAL   CHRISTIAN  SOCIALISM, 


CONVERSATION   III. 

The  Inquirer  recapitulates  the  principal  positions  and  ideas  which  he  under- 
stands Expositor  to  hare  set  forth  in  the  preceding  Conversations,  and 
Expositor  pronounces  the  statement  of  them  to  he  correct — Is  there  any 
difference  in  essence  between  the  interior  and  exterior  Christ  ? — Between 
the  Infinite  Father- Spirit,  the  Christ-Spirit  and  the  Holy  Ghost  ?— Explan- 
atory replications — Inquirer  calls  for  passages  of  Scripture  which  speak  of 
the  Christ-Spirit,  as  existing  prior  to  and  distinct  from  the  man  Christ  Je- 
sus— Given — Light  of  the  Christ-Spirit  universal  in  a  greater  or  less 
degree, — allusion  to  Pythagoras,  Confucius,  &c.,  &c. — How  to  determine  as 
to  what  is  Christ-like  wherever  found — Passages  of  Scripture  showing  the 
Deific  Personality  of  the  Christ-Spirit  speaking  through,  yet  as  above  the 
Christ-man — Some  passages  in  which  the  exterior  Christ  or  mere  man 
spoke — Some  in  which  the  Christ-Spirit  and  Holy  Ghost  appear  to  be  the 
same  in  essence — Conclusion  respecting  Christ  and  the  necessity  of  his 
Religion  to  man's  individual  and  social  regeneration. 

Inq.  My  mind  was  heavily  freighted  with  new,  strange  and 
sublime  ideas,  by  our  Conversation  concerning  Christ.  I  ter- 
minated it  rather  abruptly,  because  I  felt  that  I  could  contain 
no  more.  I  have  been  revolving,  and  trying  to  digest  your 
doctrine.  It  is  so  peculiar,  and  in  some  respects  so  overwhelm- 
ing, that  I  feel  incompetent  to  do  it  justice.  I  confess,  however, 
that  I  have  felt  my  whole  soul  quickened  and  enlarged  by  it. 
And  so  far  as  I  clearly  understand  you,  I  am  inclined  to  regard 
your  views  with  much  favor.  Before  we  proceed,  I  wish  to 
recapitulate  your  leading  positions,  as  I  have  apprehended 
them,  in  order  that,  if  I  have  mistaken  your  meaning  at  all, 
you  may  correct  me.  I  understand  you  to  hold  that  there  are 
earths  and  heavens  innumerable ;  that  at  least  one  out  of  every 
two  of  these,  and  perhaps  a  greater  proportion,  is  inhabited  by 
moral  and  spiritual  intelligences  radically  similar  to  human  be- 
ings in  their  nature,  however  above  or  below  in  grade  of  de- 
velopment; that  there  are  innumerable  solar  systems,  and  uni- 
verses of  worlds ;  that  there  is  no  vast  region  of  space  without 


FUNDAMENTAL  PRINCIPLES.  45 

earths  and  heavens;  and  that  there  never  was  a  time  when  no 
earths  and  heavens  existed ;  in  fine,  that  there  is,  always  v/v/.v, 
and  always  icitt  be  an  Infinitarium  of  existing  worlds,  beings 
and  things,  passing  through  their  appropriate  changes.  Is 
tin's  so  ? 

Ex.  You  have  rightly  apprehended  my  views  thus  far.  Go 
on. 

Inq.  I  understand  you  to  hold,  that  the  Infmitarium  is  now, 
ever  was,  and  ever  will  be  vitalized,  through  its  inmost  interi- 
ors, by  one  all-pervading,  omnipresent,  absolutely  Infinite  Spirit, 
who  is  its  Soul,  the  origin  of  all  its  motific  power,  sensific  life, 
affectional  love,  rational  intellect,  spiritual  sentiment  and  en- 
tire good ;  that  this  Spirit  is  God  the  Father ;  that  this  universal 
Spirit-Father  can  have  no  one  exclusive  local  residence ;  that 
no  finite  mind,  nor  congregation  of  minds  in  any  earth,  heaven 
or  universe,  can  see  this  One  God  as  a  WHOLE,  in  his  absolute 
Infinity  of  being ;  and  that  he  can  be  known  to  finite  intelli- 
gences only  by  particular  manifestations  adapted  to  their  ca- 
pacities. Am  I  still  correct  ? 

Ex.  Entirely  so ;  proceed. 

Inq.  I  understand  you  to  hold,  that  the  moral  and  spiritual 
intelligences  of  all  earths  and  heavens,  whether  lower  or  high- 
er, all  need  particular  manifestations  of  the  divine  nature  and 
perfections,  in  order  to  their  progress  and  happiness.  That 
God  accommodates  all  minds,  in  all  earths  and  heavens,  by 
making  such  manifestations  of  himself  to  them  as  are  most 
suitable  to  their  wants.  That  he  does  so  as  a  Deific  Person, 
and  less  personally  in  minor  demonstrations  of  spiritual  power. 
That  all  these  various  manifestations,  personal  and  impersonal, 
higher  and  lower,  are  effected  by  means  of  one  universal 
Christ- Spirit,  or  God-expressing  Spiricity,  called  the  Father's 
Christ-hood.  That  this  Christ-  Spirit  flowed  into  the  interiors  of 
Jesus  of  Nazareth  in  extraordinary  plenitude ;  thus  pervading 
and  anointing  him,  as  its  consecrated  personal  temple.  That 
as  a  man  Jesus  was  the  highest  and  purest  of  earthly  humans ; 
was  fitly  chosen  to  be  the  external  Medium  of  the  divine  inter- 
nal Christ,  and  thus  became  the  Infinite  Father's  highest 


46  PRACTICAL  CHRISTIAN  SOCIALISM. 

spiritual  manifestation  to  mankind.  Are  these  your  positions 
and  ideas  ? 

Ex.  They  are. 

Inq.  Well  then,  I  have  a  few  inquiries  to  add.  What  radi- 
cal difference,  according  to  your  views,  is  there  between  the 
exterior,  and  the  interior  Christ  ? 

Ex.  The  exterior  one  was  constituted  of  human  nature  in  its 
best  personalization ;  the  interior  one  was  constituted  of  the 
divine  nature,  fitly  personalized  within  the  human,  so  as  to 
speak  and  act  through  it  without  repulsion,  obstruction  or  dis- 
cord. In  Jesus  Christ  the  human  and  divine  occupied  their 
respective  places  in  true  relative  harmony ;  thus  illustrating  the 
perfect  subordination  and  reconciliation  of  universal  man  to 
God. 

Inq.  I  think  I  understand  you.  Is  there  any  difference  in 
essence  between  the  Infinite  Father- Spirit,  the  Christ- Spirit, 
and  the  Holy  Spirit,  otherwise  termed  the  Holy  Ghost  ? 

Ex.  None.  But  there  are  differences  of  degree  and  func- 
tion. The  Infinite  Father- Spirit  is  .God  in  his  Wholeness, 
interior  and  exterior,  who,  filling  boundless  immensity,  cannot 
be  limitized,  nor  localized.  The  Christ-  Spirit  is  that  Divine 
Spiricity  of  the  Father,  which  constitutes  what  I  have  called 
his  Christ-hood,  or  perfect  capability  of  manifestation.  By  this 
exteriorizing  aura  he  can  communicate  at  will  with  finite 
natures,  can  express  his  attributes,  can  personalize  and  repre- 
sent himself  in  any  earth,  heaven  or  universe.  The  Christ- 
Spirit  is  indeed  coeval,  and  co-omnipresent  with  the  Father, 
but  is  peculiarly  communicable,  expressive,  personalizable  and 
manifestive.  Hence  it  constitutes  the  Christ-hood  or  manifes- 
tability  of  the  Divine  Nature.  The  Holy  Ghost  or  Holy  Spirit 
is  this  same  Christ- Spirit  acting  by  efflux,  concentration  or 
focalization,  at  particular  times  and  places,  chiefly  on  moral 
intelligences,  so  as  to  produce  the  innumerable  minor  divine 
manifestations.  Such,  I  think,  are  the  true  distinctions  to  be 
made  between  the  Father,  Son  and  Holy  Ghost  of  the  Chris- 
tian Scriptures. 

Inq.  Well,  you  have  defined  and  explained,  for  my  satisfac- 
tion, till  you  must  be  weary  of  the  labor.  I  believe  I  have  now 


FUNDAMENTAL  PEINCIPLES.  47 

a  tolerably  clear  perception  of  your  leading  ideas.  I  do  not 
know  exactly  what  to  make  of  your  theological  doctrine. 
You  are  neither  a  Trinitarian,  nor  a  Unitarian,  of  any  class  known 
to  me.  But  if  you  are  a  Practical  Christian,  I  suppose  that  is 
enough.  All  I  now  desire  is,  to  be  shown  that  your  views  of 
Jesus  Christ  are  such  as  he  himself,  and  the  sacred  writers, 
taught.  And  first,  can  you  refer  to  any  passages  of  Scripture 
which  speak  of  what  you  call  the  Christ- Spirit,  as  existing 
prior  to  and  distinct  from  the  man  Christ  Jesus  ? 

Ex.  I  think  I  can.  "  Of  which  salvation  the  prophets  have 
inquired  and  searched  diligently,  who  prophesied  of  the  grace 
that  should  come  unto  you  ;  searching  what  or  what  manner  of 
time  the  Spirit  of  Christ  which  was  in  them  did  signify,  when 
it  testified  beforehand  the  sufierings  of  Christ,  and  the  glory 
that  should  follow."  1  Pet.  i :  10,  11.  Here  it  is  plain  that  the 
Christ-  Spirit,  in  the  ancient  prophets,  predicted  the  sufierings 
of  the  Christ-man.  "  Our  fathers  were  all  baptized  unto  Moses 
in  the  cloud  and  in  the  sea ;  and  did  all  eat  the  same  spiritual 
meat ;  and  did  all  drink  the  same  spiritual  drink ;  for  they  drank 
of  that  spiritual  Rock  that  followed  them  ;  and  that  Pvock  was 
Christ."  1  Cor.  x:  2 — 4.  So  then  the  Christ-  Spirit  manifest- 
ed itself  under  the  similitude  of  a  rock,  long  before  the  Christ- 
man  was  born.  "  In  the  beginning  was  the  Word,  [Logos,  the 
God-manifesting  Spirit,  the  Christ- Spirit]  and  the  Word  was 
with  God,  and  the  Word  was  God.  [Was  God's  communica- 
ble., self- expressing,  exteriorizing  essence.]  The  same  was  in 
the  beginning  with  God.  All  things  were  made  [mediately]  by 
him  •;  and  without  him  was  not  any  thing  made  that  was  made. 
In  him  was  life  ;  and  the  life  was  the  light  of  men."  "  This 
was  the  true  Light  which  lighteth  every  man  that  cometh  into 
the  world.  He  was  in  the  world,  and  the  world  was  made  by 
[by  means  of  or  through]  him.  He  came  unto  his  own,  and 
his  own  received  him  not.  But  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God,  even  to  them 
that  believe  on  his  name.  Which  were  born,  not  of  blood,  nor 
of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God. 
And  the  Word  was  made  flesh  [tabernacled  in  the  man  Jesus 
of  Nazareth],  and  dwelt  among  us,  and  we  beheld  his  glory,  the 


48  PRACTICAL  CHRISTIAN  SOCIALISM. 


as  of  the  only  begotten  of  the  Father,  full  of  grace  and 
truth."  "  No  man  hath  seen  God  at  any  time,  the  only  begot- 
ten Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared 
him."  Jolmi:  1  —  18.  This  same  word  is  spoken  of  in  the 
eighth  chapter  of  Proverbs,  as  the  eternal  "Wisdom  of  God. 
"  The  Lord  possessed  me  in  the  beginning  of  his  way,  before 
his  "works  of  old.  I  was  set  up  from  everlasting,  from  the  be- 
ginning, or  ever  the  earth  was.  When  there  were  no  depths  I 
was  brought  forth  ;  when  there  were  no  fountains  abounding 
with  water.  Before  the  mountains  were  settled,  before  the 
hills  was  I  brought  forth.  *  *  When  he  prepared  the  heav- 
ens, I  was  there  :  *  *  :  When  he  appointed  the  founda- 
tions of  the  earth  :  then  I  was  by  him,  as  one  brought  up  with 
him  ;  and  I  was  daily  his  delight,  rejoicing  always  before  him. 
#  *  *  Whoso  fmdeth  me  findeth  life,  and  shall  obtain  favor  of 
the  Lord.  But  he  that  sinneth  against  me  wrongeth  his  own 
soul  :  all  they  that  hate  me  love  death."  This  was  no  other 
than  the  Christ-  Spirit  —  the  light  which  lighteth  every  man  that 
cometh  into  the  world.  Are  not  these  passages  plain,  pertinent 
and  conclusive  ? 

Inq.  They  are  much  more  so  than  I  believed  you  could  ad- 
duce. But  some  of  them  seem  to  imply  that  the  Christ-  Spirit 
—  this  divine  Light  whereby  God  manifests  himself,  is  in  some 
degree  the  illuminating  inspiration  of  all  mankind.  Is  it  so  ? 

Ex.  Certainly  it  is.  All  men,  in  all  ages  and  countries  of 
the  world,  who  have  formed  any  just  conceptions  of  the  Deity, 
of  man's  spiritual  nature,  relations  and  obligations  —  who  have 
unfolded  any  great  truths  of  Wisdom,  or  practically  illustrated 
any  heavenly  virtues,  have  done  so  tinder  the  inspirations,  more 
or  less  impressive,  of  the  eternal  Christ-  Spirit,  the  Wisdom 
element,  which  is  the  true  Light  that  lighteth  every  man  in  all 
earths,  and  in  all  heavens. 

Inq.  So  then,  if  some  of  this  light  shone  through  Moses, 
some  through  Pythagoras,  some  through  Confucius,  some 
through  Zoroaster,  some  through  Plato,  Socrates,  &c.,  &c.,  you 
accredit  it  all  to  the  one  Christ-  Spirit,  wherever  you  can  identi- 
fy it? 

Ex.  1  do. 


FUNDAMENTAL  PRINCIPLES.  49 

Inq.  Well,  tliis  is  making  out  a  very  expansive  and  compre- 
hensive Christian  Religion.  But  how  will  you  determine  what 
is  Christ-like,  in  all  these  manifold  illuminees  ? 

Ex.  By  reducing  eveiy  tiling  to  fundamental  principles,  and 
comparing  them  with  the  essentials  clearly  illustrated  by  our 
great  Prince  Messiah,  the  man  Christ  Jesus.  His  teachings, 
life  and  death,  will  enable  me  to  settle  all  these  questions. 
The  manifestation  of  God  through  him  is  obviously  the  highest 
ever  made  to  man.  He  is  above  all  human  Media.  God  gave 
him  the  Christ-  Spirit  "  without  measure."  The  interior  Christ 
spake  the  truths  of  God  through  him  without  obstruction,  and 
with  absolute  personal  authority. 

Inq.  Do  you  feel  able  to  quote  passages  of  Scripture,  which 
show  that  the  Christ- Spirit  in  Jesus  sometimes  exercised  Deific 
Personality,  and  spoke  as  one  superior  to  the  Christ-man  ? 

Ex.  Yes.  The  following  are  samples  of  such  passages  : — 
"  My  Father  giveth  you  the  true  bread  from  heaven.  For  the 
bread  of  God  is  he  which  cometh  down  from  heaven,  and  giv- 
eth life  unto  the  world.  *  I  am  the  bread  of  life.  *  *  I 
came  down  from  heaven,  not  to  do  mine  own  will,  but  the  will 
of  him  that  sent  me."  "  I  am  the  living  bread  which  came 
down  from  heaven."  Johnvi:  32 — 38,  51.  "lam  the  light 
of  the  world  :  he  that  followeth  me  shall  not  \valk  in  darkness, 
but  shall  have  the  light  of  life."  "  I  speak  that  which  I  have 
seen  with  my  Father."  "  Before  Abraham  was  I  am."  Ib. 
viii :  12,  38,  58.  "  He  that  hath  seen  me  hath  seen  the  Fa- 
ther." "  Believest  thou  not  that  I  am  in  the  Father,  and  the 
Father  in  me?"  Ib.  xiv:  9,  10.  "  O  Father,  glorify  thou  me 
with  thine  own  self,  with  the  glory  which  I  had  with  thee  be- 
fore the  world  was."  Ib.  xvii :  5.  Are  not  these  to  the  point? 

Inq.  They  appear  to  be.  Now  will  you  give  me  a  specimen 
of  those  passages  wherein  the  exterior  Christ,  the  man,  as 
distinguishable  from  the  interior  Christ,  spoke  ? 

Ex.  "  Why  callest  thou  me  good?  there  is  none  good  but 
one,  that  is  God."  Mark  x  :  18.  "  I  do  nothing  of  myself ;  but 
as  my  Father  hath  taught  me,  I  speak  these  things."  John 
viii:  28.  "The  words  that  I  speak  unto  you,  I  speak  not  of 
myself;  but  the  Father,  that  dwelleth  in  me,  he  doeth  the 
7 


50  PRACTICAL  CHRISTIAN  SOCIALISM. 

works."  Ib.  xiv  :  10.  "  My  soul  is  exceeding  sorrowful  ev.en 
unto  death."  Matt,  xxvi :  38.  "  My  God,  my  God,  why  hast 
thou  forsaken  me  ?"  Ib.  xxvii :  46.  In  these  instances  the 
exterior  Christ,  the  simple  Christ-man,  spoke.  Is  it  not  plain  ? 

Inq.  I  cannot  deny  it.  I  would  further  only  ask  for  a  few 
texts  in  which  the  Christ- Spirit,  and  the  Holy  Ghost,  are  rep- 
resented as  the  same  in  essence. 

Ex.  The  following  are  samples  of  such  texts  :  "  Jesus  being 
full  of  the  Holy  Ghost,  returned  from  Jordan."  Luke  iv :  1. 
"  He  breathed  on  them,  and  saith,  Receive  ye  the  Holy  Ghost." 
John  xx  :  22.  "  God  anointed  Jesus  of  Nazareth  with  the  Holy 
Ghost,  and  with  power  ;  who  went  about  doing  good,  and  heal- 
ing all  that  were  oppressed  of  the  devil ;  for  God  was  with 
him."  Acts  x :  38.  "  He  whom  God  hath  sent  speaketh  the 
words  of  God  ;  for  God  giveth  not  the  Spirit  by  measure  unto 
him."  John  iii :  34.  "  The  Spirit  of  the  Lord  is  upon  me,  be- 
cause he  hath  anointed  me  to  preach  the  gospel,"  &c.  Luke 
iv  :  18.  "  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so 
be  that  the  Spirit  of  God  dwell  in  you.  Now  if  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his.  And  if  Christ  be 
in  you,  the  body  is  dead  because  of  sin."  Rom.  viii :  9,  10. 
"  The  first  man  Adam  was  made  a  living  soul ;  the  last  Adam 
was  made  a  quickening  Spirit."  1  Cor.  xv :  45.  "  That  he 
would  grant  you  according  to  the  riches  of  his  glory,  to  be 
strengthened  with  might  by  his  Spirit  in  the  inner  man  ;  that 
Christ  may  dwell  in  your  hearts  by  faith,"  &c.  Ephes.  iii :  16, 
17.  I  trust  these  texts  are  sufficient. 

Inq.  You  have  sustained  all  your  points  from  the  Scriptures, 
and  very  satisfactorily  to  my  judgment,  so  far  as  they  are  con- 
cerned. Nor  do  I  see  any  thing  in  your  views  of  Christ 
repugnant  to  enlightened  reason  or  sound  spiritual  philosophy. 
The  name  of  Christ  will  henceforth  signify  to  me  incomparably 
more  than  I  ever  before  conceived  it  to  express ;  and  the 
Christian  Religion  will  hereafter  be  to  my  soul  an  inexhausti- 
ble mine  of  truth  and  good.  You  have  prepared  my  mind  to 
receive,  not  only  with  respect  and  patience,  but  with  the  live- 
liest interest,  your  promised  development  of  its  essential 
principles.  It  was  necessary  that  I  should  understand  and 


FUNDAMENTAL  PRINCIPLES.  51 

appreciate  the  Christ  in  whom  you  believed,  in  order  to  under- 
stand the  Religion  which  you  honor  with  his  name. 

Ex.  I  rejoice  in  having  been  able  to  render  you  the  service, 
and  afford  you  the  satisfaction  you  so  generously  acknowledge. 
I  shall  go  forward  with  courage  and  cheerfulness.  You  begin 
to  see  that  Practical  Christian  Socialism  is  SOMETHING  ;  that 
it  has  a  broad  and  solid  religious  basis ;  that  there  is  nothing 
narrow  and  superficial  about  it ;  that  it  is  not  a  petty,  arbitraiy, 
purblind  sectarianism  ;  but  an  infinitarian  harmonialism,  recog- 
nizing the  Deific  Interior  Spirit  of  innumerable  earths  and 
heavens,  with  his  various  manifestations,  as  affecting  the  prog- 
ress and  happiness  of  all  spiritual  intelligences.  You  will 
henceforth  understand  why  Practical  Christian  Socialists,  un- 
like some  other  Socialists,  cannot  ignore  Christ,  nor  contemn 
his  authority,  nor  hold  his  Religion  in  light  esteem ;  but  feel 
impelled  to  reverence  him  as  the  exteriorization,  the  Appari- 
tion, "  the  Image  of  the  invisible  God,"  and  to  exalt  his  name 
"  above  every  name."  For  to  them  Christ  is  not  only  a  beau- 
tiful and  perfect  man,  one  "  altogether  lovely"  in  the  highest 
attributes  of  humanity ;  but  he  is  a  heavenly  and  divine  Spirit, 
the  outer  and  perceptible  essence  of  the  one  Deific  Nature 
that  inherently  and  most  interiorly  vitalizes  the  whole  Infinita- 
rium  of  worlds  and  beings — the  manifested  Father — the 
communicable  Life,  Love  and  Wisdom  of  God  to  all  moral  and 
spiritual  beings.  All  they  expect  to  know  of  THE  ABSOLUTE 
God,  even  in  the  highest  heavens,  they  expect  to  know  in  his 
Christ-form  of  Deific  Personalization,  and  by  the  Christ- Spirit 
of  Love  and  Wisdom  illuminating  their  own  spiritual  Interiors. 
All  they  have  yet  known  of  the  true  God,  they  have  learned 
in  these  ways.  They  see  all  Truth  by  the  Christ- Light.  They 
feel  all  absolute  Good  by  the  Christ- Heat.  Therefore  it  does 
not  stumble  them  to  read  the  uncompromising  testimonies 
of  Jesus  Christ,  that  men  must  believe  in  him,  or  abide  in  spir- 
itual darkness  and  condemnation  ;  for  they  see  that  this  is  the 
simple  truth,  necessitated  by  the  moral  and  spiritual  constitution 
of  human  nature.  He  says  :  "  I  am  the  Way,  the  Truth  and 
the  Life ;  no  man  cometh  unto  the  Father  but  by  me" ;  and 
truly  this  is  so.  He  says,  "  God  so  loved  the  world  that  he 


52  PRACTICAL  CHRISTIAN  SOCIALISM. 

gave  his  only  begotten  Son,  that  whosoever  belie veth  in  him 
should  not  perish,  but  have  everlasting  life  ;"  and  it  is  even  so. 
He  says,  "  He  that  believeth  on  the  Son  hath  everlasting  life  : 
and  he  that  believeth  not  the  Son  shall  not  see  life  :  but  the 
wrath  of  God  abideth  on  him  ;  [i.  e.  he  necessarily  remain etli 
in  spiritual  darkness  and  moral  death]  ;  and  surely  this  is  so. 
He  says,  "  He  that  hateth  me,  hateth  my  Father  also"  :  and 
elsewhere,  "  all  they  that  hate  me  love  death."  Practical 
Christian  Socialists  see  that  all  this  is  truth.  They  see  that 
when  any  individual  soul  is  brought  right,  the  Christ- Spirit 
must  have  done  it,  and  that  this  Spirit  must  have  taken  up  his 
abode  within  such  a  soul ;  even  as  it  is  written  :  "  If  a  man 
love  me,  he  will  keep  my  words ;  and  my  Father  will  love 
him,  and  we  will  come  unto  him,  and  make  our  abode  with 
him."  John  xiv  :  23.  They  see  that  when  Society  is  brought 
right,  the  Christ-  Spirit  will  have  done  it,  and  must  take  up  its 
abode  in  the  constitutions,  laws  and  organic  administration  of 
such  Society ;  because  Society  is  a  man,  a  complex  man,  a 
Social  man.  Therefore,  they  have  no  more  hope  of  regenerat- 
ing Society  without  faith  in  Christ,  without  reconstructing  it 
on  Christ- Principles,  and  breathing  into  its  organism  the  Christ- 
Spirit,  the  true  breath  of  divine  Life,  than  they  have  of  regen- 
erating individual  sinners  without  the  Faith,  Hope  and  Charity 
of  the  same  eternal  Christ- Spirit ;  or  than  they  have  of  saving 
a  wicked  man  in  his  sins.  This  is  their  grand  reason  for 
making  the  interior,  essential  principles  of  the  Christian  Relig- 
ion the  basis  of  their  Social  Superstructure. 

Inq.  I  now  see  and  admire  this  fundamental  characteristic  of 
your  Socialism,  and  shall  expect  you  to  enter,  in  our  next  Con- 
versation, on  an  explicit  presentation  of  those  principles. 


FUNDAMENTAL  PRINCIPLES.  53 


CONVERSATION  IV. 

Statement  of  essential  divine  principles  given  in  a  Table  of  three  general 
divisions — I.  Principles  of  Theological  Truth — II.  Principles  of  Personal 
Righteousness — III.  Principles  of  Social  Order — Explanations  of  certain 
terms — 1st  Principle  considered — 2d  Principle  considered — 3d  Principle 
considered. 

Inq.  I  am  now  prepared  to  consider  your  statement  of  es- 
sential divine  principles. 

Ex.  And  I  am  ready  to  present  that  statement.  I  shall  do 
so  in  a  Table  of  three  general  divisions,  as  follows,  viz : 

TABLE. 

I.  Principles  of  Theological  Truth. 

1.  The  existence  of  one  All- Perfect,  Infinite  God. 

2.  The  mediatorial  manifestation  of  God  through  Christ. 

3.  Divine  revelations  and  inspirations  given  to  men. 

4.  The  immortal  existence  of  human  and  angelic  spirits. 

5.  The  moral  agency  and  religious  obligation  of  mankind. 

6.  The  certainty  of  a  perfect  divine  retribution. 

7.  The  necessity  of  man's  spiritual  regeneration. 

8.  The  final  universal  triumph  of  good  over  evil. 

II.  Principles  of  Personal  Righteousness. 

1.  Reverence  for  the  Divine  and  spiritual. 

2.  Self-denial  for  righteousness'  sake. 

3.  Justice  to  all  beings.. 

4.  Truth  in  all  manifestations  of  mind. 

5.  Love  in  all  spiritual  relations. 

6.  Purity  in  all  things. 

7.  Patience  in  all  right  aims  and  pursuits. 

8.  Unceasing  progress  towards  perfection. 

III.  Principles  of  Social  Order. 
1.  The  supreme  Fatherhood  of  God. 


54  PRACTICAL  CHRISTIAN  SOCIALISM. 

2.  The  universal  Brotherhood  of  Man. 

3.  The  declared  perfect  love  of  God  to  Man. 

4.  The  required  perfect  love  of  Man  to  God. 

5.  The  required  perfect  love  of  Man  to  Man. 

6.  The  required  just  reproof  and  disfellowship  of  evil  doers. 

7.  The  required  non-resistance  of  evil  doers  with  evil. 

8.  The  designed  unity  of  the  righteous. 

Here  are  twenty-four  cardinal  principles  ;  eight  of  Theological 
Truth,  to  be  embraced  by  faith,  or  at  least  acknowledged  as 
undeniable ;  eight  of  Personal  Righteousness,  to  be  illustrated 
in  practice ;  and  eight  of  Social  Order,  to  be  acknowledged  and 
acted  upon  in  the  constitution,  organization  and  establishment 
of  a  true  harmonic  Society.  These  are  the  essential  divine 
principles  of  the  Christian  Religion.  With  their  sub -principles 
and  indispensable  cognates,  they  include  all  that  is  vital  in 
that  Religion.  Taken  together  in  their  blended  interfusion  and 
unity,  they  constitute  its  soul,  its  spirit.  Practical  Christian 
Socialists  hold  these  to  be  essential,  eternal,  universal,  divine 
principles  ;  positively  practical  in  their  natural  tendency,  and 
interior  to  all  external  ceremonies,  formalities,  scholasticisms, 
ecclesiasticisms,  sectarianisms,  localisms,  temporisms  and  mere 
incidentalisms. 

Inq.  I  admire  the  perspicuity  and  comprehensiveness  of 
your  Table,  so  far  as  I  am  now  able  to  understand  it ;  though 
it  presents  a  very  different  statement  of  essential  Christianity 
from  any  I  have  elsewhere  seen.  I  expect  you  will  now  pro- 
ceed to  demonstrate  that  these  are  the  cardinal  principles  of 
the  Christian  Religion,  and,  in  so  doing,  illustrate  adequately 
their  nature  and  scope.  But  before  you  commence,  I  wish  you 
would  define  what  you  mean  by  external  ceremonies,  formali- 
ties, scholasticisms,  ecclesiasticisms,  sectarianisms,  localisms, 
temporisms  and  incidentalisms. 

Ex.  I  think  it  is  very  proper  I  should  do  so.  By  external 
ceremonies  I  mean  what  are  commonly  called  the  public  ordi- 
nances of  religion,  such  as  water  baptisms,  the  Lord's  supper, 
the  several  sacraments,  &c.  By  formalities  I  mean  all  stated 
forms  and  observances  as  to  days,  times  and  seasons,  places, 
postures  and  modes  of  address,  in  the  professed  worship  of 


FUNDAMENTAL  PRINCIPLES.  55 

God,  ill  fasting,  prayer,  thanksgiving,  praise,  &c.  By  scholasti- 
cisms I  mean  studied  propositions  in  which  metaphysical  doc- 
trinarics  of  different  ages,  either  individually  or  in  conclave, 
have  artificially  stated  the  articles  of  their  faith,  or  what  they 
assumed  to  be  the  fundamental  doctrines  of  Christianity,  such 
as  the  Trinity,  Transubstantiation,  Election  and  Reprobation, 
Foreordination,  Total  Depravity,  Vicarious  Atonement,  &c.,  &c.; 
which  may  have  more  or  less  of  truth  as  their  original  basis, 
but  are  not  warranted  by  the  simplicity  of  Scripture,  or  its 
plain  testimony  as  a  whole.  By  ccclesiasticisms  I  mean  Church 
Constitutions,  Confessions,  Covenants,  Clerical  Orders,  and  all 
kinds  of  Ecclesiastical  Polity,  Rules,  Regulations  and  usages ; 
which  may  be  good,  bad  or  indifferent,  according  to  their  na- 
ture, use  or  circumstances.  By  sectarianisms  I  mean  those 
peculiarities  of  faith  or  practice  which  only  appertain  to  a  par- 
ticular sect  as  such,  and  which  merely  distinguish  it  from  other 
sects,  but  are  not  of  the  nature  of  essential,  universal  principles 
of  truth  and  righteousness.  By  localisms  I  mean  those  peculi- 
arities of  religious  action  or  manner,  observance  or  form,  which 
obtain  currency  and  become  customary  in  particular  countries, 
cities,  or  localities,  and  are  proper  enough  there,  but  not  neces- 
sary to  be  insisted  on  in  other  countries,  cities  and  localities. 
By  temporisms  I  mean  peculiarities  of  religious  action  or  man- 
ner, observance  or  form,  which,  for  any  reason,  become  cus- 
tomary in  a  particular  age,  or  period  of  time,  and  may  be  proper, 
or  even  indispensable  then,  but  are  neither  necessary,  nor  use- 
ful at  later  periods  when  circumstances  have  greatly  changed. 
By  incidentalisms  I  mean  all  little  peculiarities  of  fashion,  cus- 
tom, habit,  or  of  eccentricity,  into  which  religious  leaders 
sometimes  fall,  as  it  were  accidentally  and  without  considera- 
tion, certainly  without  intending  to  make  them  any  way  essen- 
tial, or  expecting  them  to  be  insisted  on  by  their  followers ;  but 
which,  nevertheless,  through  human  weakness,  become  sancti- 
fied, and  magnified  into  great  importance.  Now  I  asserted  that 
the  essential  divine  principles  of  the  Christian  Religion,  stated 
in  my  Table,  are  INTERIOR  to  all  external  ceremonies,  formali- 
ties, scholasticisms,  ecclesiasticisms,  sectarianisms,  localisms, 
temporisms  and  mere  incidentalisms.  In  so  asserting,  I  did 


56  PRACTICAL  CHRISTIAN  SOCIALISM. 

not  mean  to  condemn  and  discard  all  these  as  necessarily  evil, 
or  useless,  nor  to  raise  a  quarrel  against  them,  but  to  affirm 
that  the  PRINCIPLES  are  absolutely  essential  to  the  Christian 
Religion,  as  its  vital,  unchangeable  interiors ;  whilst  all  these 
are,  at  best,  non-essentials — mere  changeable  exteriors  of  the 
Religion,  every  one  of  which  may  pass  away,  or  be  modified, 
without  impairing  its  inherent  life.  Have  I  made  my  meaning 
plain  ? 

Inq.  Very  plain,  to  my  understanding.  But  your  plowshare 
runs  so  deep  into  the  venerated  superficialism  of  popular 
Christianity,  that  I  am  afraid  many  will  think  you  have  torn 
up  the  very  foundations.  I  see  that  your  Practical  Christianity 
is  altogether  a  different  thing  from  nominal  Christianity. 

Ex.  Certainly  it  is ;  but  I  will  show  you  that  it  is  the  Chris- 
tianity of  Jesus  Christ. 

Inq.  Proceed  with  your  exposition. 

Ex.  1.  I  commence,  then,  with  my  first  stated  principle  of 
Theological  Truth ;  viz  :  The  existence  of  one  All  Perfect,  Infinite 
God.  That  the  Christian  Religion  distinctly  reaffirms  the 
existence  of  one,  and  but  one,  self-existent  God — an  All  Per- 
fect, Infinite  Spirit — the  Source,  Sustainer  and  Controller  of 
Universal  Nature,  will  not  be  questioned.  Yet  it  may  not  be 
superfluous  to  quote  a  few  passages  from  the  New  Testament, 
as  samples  of  the  manner  in  which  this  truth  is  set  forth. 

A  certain  scribe  questioned  Jesus,  saying,  "  Which  is  the 
first  commandment  of  all?  And  Jesus  answered  him,  The 
first  of  all  the  commandments  is,  Hear,  O  Israel ;  The  Lord 
our  God  is  one  Lord :  and  thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind, 
and  with  all  thy  strength."  "  And  the  scribe  said  unto  him, 
Well,  Master,  thou  hast  said  the  truth :  for  there  is  one  God ; 
and  there  is  none  other  but  him :"  &c.  "  And  when  Jesus  saw 
that  he  answered  discreetly,  he  said  unto  him,  Thou  art  not 
far  from  the  kingdom  of  God."  Mark,  xii :  28 — 34.  "  Love  your 
enemies,  bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  &c. ;  that  ye  may  be  the  children  of  your  Father  who  is 
in  heaven ;  for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the 
good,  and  sendeth  rain  on  the  just  and  on  the  unjust."  "  Be 


FUNDAMENTAL  PRINCIPLES.  57 

ye  therefore  perfect,  even  as  your  Father  who  is  in  heaven  is 
perfect."  Mutt,  v :  44 — Itf.  "The  hour  corneth,  and  now  is, 
when  the  true  worshipers  shall  worship  the  Father  in  spirit 
and  in  truth;  for  the  Father  seeketh  such  to  worship  him. 
God  is  a  Spirit ;  and  they  that  worship  him  must  worship  him 
in  spirit  and  in  truth."  John  iv  :  23,  24.  "  God  that  made  the 
world  and  all  things  therein,  seeing  that  he  is  Lord  of  heaven 
and  earth,  dwelleth  not  in  temples  made  with  hands,  neither 
is  worshiped  with  men's  hands,  as  though  he  needed  any  thing, 
seeing  he  giveth  to  all  life,  and  breath,  and  all  things.  For  in 
him  we  live,  and  move,  and  have  our  being."  Acts  xvii :  24 — 
28.  "  Of  him,  and  through  him,  and  to  him  are  all  things ;  to 
whom  be  glory  forever.  Amen."  E-om.  xi :  36.  "  There  is 
one  God  and  Father  of  all,  who  is  above  all,  and  through  all, 
and  in  you  all."  Ephes.  iv  :  6.  He  "  is  the  blessed  and  only 
Potentate,  the  King  of  kings,  and  Lord  of  lords  ;  who  only  hath 
immortality,  dwelling  in  the  light  which  no  man  can  approach 
unto ;  whom  no  man  hath  seen,  nor  can  see  ;  to  whom  be 
honor  and  power  everlasting.  Amen."  1  Tim.  vi :  15,  16. 
"  Every  good  gift,  and  every  perfect  gift  is  from  above,  and 
cometh  down  from  the  Father  of  lights,  with  whom  is  no  vari- 
ableness, neither  shadow  of  turning."  James  i  :  17.  "  God  is 
light,  and  in  him  is  no  darkness  at  all."  1  John  i :  5.  "  Love 
is  of  God ;  and  every  one  that  loveth  is  born  of  God,"  "  God 
is  Love."  Ib.  iv  :  7,  8. 

Such  is  the  manner  in  which  our  first  fundamental  jmncipld 
is  declared  in  the  Scriptures  of  the  New  Testament  To.  deny 
the  existence  of  one  All- Perfect,  Infinite  God,  ox  to  hold  that 
there  is  more  than  one  such  God,  or  to  make  God  imperfect 
and  finite  in  any  of  his  attributes,  is  to  discard  the  Christian 
Religion.  Can  there  be  any  doubt  of  this? 

Inq.  I  see  not  that  there  can  be.  This  principle  is  plainly 
enough  a  divine  essential  of  the  Christian  Religion.  And  you 
maintain,  I  suppose,  that  it  is  a  practical,  as  well  as  theoretical 
one? 

Ex.  Certainly  I  do.  I  am  confident  that  Atheism,  Polythe- 
ism and  Pantheism,  each  and  all  of  them,  are  incompatible  with 
the  living  of  a  true  individual,  or  a  true  social  life.  They  either 
8 


68  PRACTICAL  CHRISTIAN  SOCIALISM. 

make  a  man,  a  family  and  a  society  vicious  and  miserable,  or  at 
least  prevent  the  attainment  of  any  high  degree  of  righteousness 
and  happiness.  Human  nature  needs  to  recognize,  confide  in 
and  worship  One  All- Perfect,  Infinite  God,  The  individual  needs 
this,  the  family  needs  it,  the  community  needs  it,  the  nation 
needs  it,  the  race  needs  it.  And  without  this,  solid  virtue, 
order  and  happiness  are  impossible  to  mankind.  Practical 
Christian  Socialists  expect  to  accomplish  nothing  towards  the 
establishment  of  their  grand  superstructure  without  this  first 
essential  divine  principle  of  the  Christian  Religion. 

Inq.  I  fully  believe  you  are  right ;  proceed. 

Ex.  My  second  stated  principle  of  Theological  Truth  is  : — 
The  mediatorial  manifestation  of  God  through  Christ.  This 
principle  has  already  been  so  fully  elucidated  and  demonstrat- 
ed, in  our  lid  and  Hid  Conversations,  that  I  need  not  now  go 
into  formal  proofs  and  illustrations.  My  views  are  these  : 
God  is  an  All- Perfect,  Infinite  Spirit.  Men,  angels  and  all 
created  spirits  are  finite.  An  All- Perfect,  Infinite  Being  cannot 
manifest  himself  as  a  WHOLE  to  finite  ones.  Therefore  if  God 
manifests  himself  at  all  to  angels  or  to  men,  he  must  accom- 
modate himself  to  their  finite  comprehension.  If  God  mani- 
fests himself  personally  to  his  finite  children,  he  must  cause 
himself  to  appear  to  them  in  the  highest  personal  form  known 
to  them,  and  in  that  form  must  illustrate  such  degrees  of  divine 
excellence  as  are  calculated  to  demonstrate  his  presence.  The 
human  form,  being  the  highest  and  most  perfect  known  to  man, 
must  have  been  assumed  by  the  Deific  Spirit  as  the  suitable 
one  in  which  to  manifest  himself  to  men  in  the  flesh,  and  in 
that  form  he  must  needs  illustrate  superhuman  excellences  ; 
otherwise  we  could  not  have  recognized  any  divine  manifes- 
tation. Human  beings  innately  desire,  and  absolutely  need 
personal  manifestations  of  the  Divine  Nature,  in  order  to  their 
progress  and  happiness.  God  actually  makes  such  manifesta- 
tions of  himself  to  his  finite  children  whenever  proper.  This 
is  done  by  a  certain  capability  of  his  divine  nature,  exercised 
at  will,  which  concentrates  any  requisite  measure  of  his 
omnipresent  Spirit,  personalizes  it  within  a  chosen  exterior 
form,  and  inspires  that  form  in  the  degree  necessary  to  make 


FUNDAMENTAL  PRINCIPLES.  69 

any  manifestation  he  pleases.  The  form  so  chosen  is  the 
exterior  Christ  of  the  manifestation  made  through  it.  The 
concentrated  personalization  of  the  Divine  essence  within  that 
form  is  the  interior  Christ.  The  omnipresent  Spirit  or  essence, 
thus  concentrated  and  personalized  at  will,  is  the  Eternal 
Christ- Spirit,  concerning  which  John  says,  "  In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God."  The  state  in  which  God  is,  when  manifesting  him- 
self by  concentrating  and  personalizing  his  omnipresent  Spiricity 
so  as  to  constitute  an  interior  Christ  within  an  exterior  one,  I 
have  called  his  Christ-hood.  And  this  mode  of  manifestation, 
I  have  inferred  might  enable  the  Divine  Nature  to  manifest 
itself  personally  in  numberless  earths  and  heavens  at  the  same 
instant,  without  the  least  disunity  or  confusion  of  his  Essence. 
It  may  also  be  inferred  that  these  Christ-hood  manifestations 
of  God  are  the  only  personal  ones  which  his  finite  creatures 
ever  have  seen  or  can  see.  As  a  whole  personal  Infinity, 
God  can  neither  be  seen  nor  conceived  of  by  finite  natures, 
however  exalted.  Now  to  come  to  the  grand  personal  mani- 
festation of  God,  with  which  men  and  angels  in  our  part  of 
the  universe  are  concerned,  we  contemplate  Jesus  Christ  as 
having  a  perfect  human  exterior  and  a  perfect  divine  interior. 
And  being  so  constituted,  he  was  truly  the  Son  of  man  and 
the  Son  of  God.  In  him  the  human  and  divine  natures  sub- 
sisted  together  without  a  jar.  Thus  constituted,  he  takes  the 
preeminence  in  our  earth  arid  heaven  ;  as  it  is  written  :  "  The 
Word  was  made  flesh,  and  dwelt  among  us,  and  we  beheld  his 
glory,  the  glory  as  of  the  only  begotten  of  the  Father,  full  of 
grace  and  truth."  "  No  man  hath  seen  God  at  any  time  :  the 
only  begotten  Son,  who  is  in  the  bosom  of  the  Father,  he  hath 
declared  him."  John  i :  14,  18.  The  Father  judgeth  no  man: 
but  hath  committed  all  judgment  unto  the  Son  ;  that  all  men 
should  honor  the  Son,  even  as  they  honor  the  Father.  He  that 
honoreth  not  the  Son,  honoreth  not  the  Father  who  sent  him/' 
Ib.  v  :  22,  23.  "  He  that  hath  seen  me,  hath  seen  the  Father. 
I  am  in  the  Father,  and  the  Father  in  me.  The  words  that  I 
speak  unto  you  I  speak  not  of  myself;  but  the  Father,  that 
dwelleth  in  me,  he  doeth  the  works."  Ib.  xiv  :  9,  10.  "  God 


60  •  PRACTICAL   CHRISTIAN  SOCIALISM. 

was  in  Christ  reconciling  the  world  unto  himself."  2  Cor.  v  : 
19.  "  For  it  pleased  the  Father  that  in  him  should  all  fulness 
dwell ;  and  having  made  peace  through  the  blood  of  his  cross, 
by  him  to  reconcile  all  things  to  himself,  whether  things  in 
earth,  or  things  in  heaven."  Col.  i :  19,  20.  "  Wherefore  God 
also  hath  highly  exalted  him,  and  given  him  a  name  which  is 
above  every  name  ;  that  at  the  name  of  Jesus  every  knee 
should  bow,  of  things  in  heaven,  and  things  in  earth,  and  things 
under  the  earth ;  and  that  every  tongue  should  confess  tbn.t 
Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father."  Phil, 
ii:  9,  11. 

Such  is  the  mediatorial  manifestation  of  God  through  Christ. 
Embracing  this  great  Theological  Truth  as  an  essential  divine 
principle  of  the  Christian  Religion,  we  look  up  to  Jesus  Christ 
as  the  Head  of  the  true  Church;  the  Lord,  Judge  and  Savior 
of  the  world ;  the  Mediator  between  God  and  men  ;  the  Way, 
the  Truth  and  the  Life ;  by  whom  alone  we  can  truly  know 
the  Father ;  whose  principles  and  spirit  must  govern  us  in  all 
things  ;  and  without  whom  we  can  do  nothing  for  ourselves  or 
the  world,  as  it  ought  to  be  done.  Have  I  said  enough  on  this 
point  ? 

Inq.  I  think  I  understand  you  sufficiently  respecting  the  na- 
ture and  office  of  Christ.  I  would  only  inquire  what  your 
views  are  concerning  the  Atonement.  This,  you  know,  is  held 
to  be  of  the  highest  importance  in  the  popular  church. 

Ex.  The  popular  doctrine  of  Atonement,  if  I  understand  it, 
affirms  that  the  death  of  Jesus  Christ  on  the  cross  was  of  the 
nature  of  a  punishment  suffered  in  the  place  of  guilty  man ; 
whereby  divine  justice  was  satisfied,  the  divine  wrath  appeas- 
ed, and  divine  forgiveness  purchased  for  all  the  penitent.  I  do 
not  believe  in  any  such  atonement  This  doctrine  is  what  I 
call  a  scholasticism,  invented  by  the  metaphysical  Doctors  of 
the  Church.  The  word  atonement  occurs  but  once  in  the 
Christian  Scriptures,  viz :  "  We  also  joy  in  God,  through  our 
Lord  Jesus  Christ,  by  whom  we  have  now  received  the  atone- 
ment." Rom.  v:  11.  The  original  word,  here  rendered 
atonement,  is  elsewhere  rendered,  more  properly,  reconciliation. 
The  entire  manifestation  of  God  through  Jesus  Christ  in  the 


FUNDAMENTAL  PRINCIPLES.  61 

flesh  constitutes  the  true  Christian  atonement.  It  was  a  com- 
plex demonstration  of  truth  declared,  vighfawiMtsss  exemplified 
and  self-sacrifice  suffered,  for  the  reconciliation  of  mankind  to 
God.  It  was  necessary  to  that  end  ;  not  as  a  vicarious  punish- 
ment, to  appease  divine  justice  ;  but  as  an  efficacious  illustra- 
tion of  divine  Truth  and  Love,  appealing  to  the  deepest 
spiritual  and  moral  sensibilities  of  human  nature.  Nothing 
less  than  such  a  demonstration  could  make  man  feel  how  low, 
sinful  and  lost  he  was  ;  how  much  God  loved  and  desired  to 
save  him  ;  and  how  holy  salvation  would  render  him,  by  mak- 
ing him  Christ-like.  The  work  of  atonement  culminated  in 
the  death  of  Jesus  on  the  cross;  and  therefore  the  sufferings 
a*id  bloodshed  of  that  great  event  have  often  been  made  to 
stand  for  the  entire  process.  But  it  was  not  literally  the  whole ; 
it  was  rather  the  finale  and  consummation  of  the  work.  We 
must  never  separate  the  self-sacrifice  of  the  cross  from  tho 
chain  of  its  inductives,  nor  the  efficacy  of  literal  blood,  shed 
for  the  remission  of  sins,  from  that  spiritual  life  of  which  it  was 
only  the  external  representative.  All  that  Jesus  Christ  said, 
did  and  suffered,  as  the  Medium  of  Divine  Manifestation, 
through  his  entire  life  in  the  flesh,  is  comprehended  in  and  con- 
stitutes the  atonement.  The  atonement  was  as  necessary,  and 
is  as  important  to  man's  salvation,  as  it  has  been  represented 
to  be  in  the  popular  Church  ;  but  is  of  a  very  different  nature, 
and  was  necessary  for  very  different  reasons.  It  is  an  insepa- 
rable accompaniment  of  the  mediatorial  manifestation  of  God 
to  mankind  through  Jesus  Christ  Is  my  reply  to  your  last 
inquiry  satisfactory  ? 

Inq.  It  is  ;  and  you  may  pass  to  your  next  stated  principle. 

Ex.  The  next  is  my  third,  viz  : — Divine  revelations  and  inspi- 
rations given  to  men.  That  this  is  an  essential  of  the  Christian 
Heligion  is  very  obvious.  It  is  either  affirmed  or  taken  for 
granted,  all  the  way  through  the  Scriptures,  both  of  the  Old 
and  New  Testaments,  that  God  gave  supernatural  revelations 
of  his  existence,  attributes,  will,  law  and  purposes  to  particular 
persons,  and  special  inspirations  to  enlighten  and  guide  their 
thought,  speech,  writing  and  action.  Hence  it  is  written  : — 
"  God,  who  at  sundry  times  and  in  divers  manners  spake  in 


e2  PRACTICAL  CHRISTIAN  SOCIALISM. 

times  past  unto  the  fathers  by  the  prophets,  hath  in  these  last 
days  spoken  unto  us  by  his  Son,  whom  he  hath  appointed  heir 
of  all  things,  by  whom  also  he  made  the  worlds."  Hebrews 
i  :  1,  2.  "  For  the  prophecy  came  not  in  old  time  by  the  will  of 
man  ;  but  holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost."  2  Peter  i :  21.  "Of  which  salvation  the  proph- 
ets have  inquired  and  searched  diligently ;  *  *  *  searching 
what,  or  what  manner  of  time  the  Spirit  of  Christ  which  was* 
in  them  did  signify,  when  it  testified  beforehand  the  siilferings- 
of  Christ,  and  the  glory  that  should  follow.  Unto  whom  it  was 
revealed,  that  not  unto  themselves,  but  unto  us  they  did  minis- 
ter the  things  which  are  now  reported  unto  you  by  them  that 
have  preached  the  gospel."  1  Pet.  i:  II,  12.  "  All  Scripture, 
given  by  inspiration  of  God,  is  profitable  for  doctrine,  for  re- 
proof, for  correction,  for  instruction  in  righteousness."  2  Tim- 
iii :  16.  "  Ye  are  built  upon  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  himself  being  the  chief  corner  stone.'* 
Ephes.  ii :  20.  I  need  not  quote  passages  of  Scripture  to  sus- 
tain this  point.  The  entire  Bible  is  characterized  by  records 
of  divine  revelations  and  inspirations  given  to  patriarchs, 
prophets,  apostles,  &c.  To  deny  that  God  ever  has  revealed, 
or  ever  does  reveal  himself  to  man,  except  in  the  ordinary 
course  of  Nature, — that  he  ever  has  inspired  man,  or  ever 
does,  except  through  the  ordinary  activities  of  the  mind,  is  to 
discard  the  Christian  Religion. 

Inq.  How  do  you  understand  these  divine  revelations  and 
inspirations  to  have  been  given  to  man  ? 

Ex.  In  various  ways.  That  all-pervading,  omnipresent 
divine  essence,  which  I  have  called  the  Christ-  Spirit,  and  which 
in  Scripture  is  called  the  Holy  Ghost,  the  Holy  Spirit,  the  Spirit 
of  God,  &c.,  I  have  described  as  concentrable  and  personaliza- 
ble  in  any  degree,  at  any  point,  or  within  any  susceptible 
created  mind.  I  have  said  that  God  can  do  this,  at  will,  when- 
ever and  wherever  necessary  to  the  good  of  his  finite  children. 
It  is  by  means  of  this  concentrating  and  personalizing  capabil- 
ity that  all  special  divine  revelations  and  inspirations  are  given. 
Sometimes  they  are  given  through  angels  and  departed  spirits, 
who  render  themselves  visible  and  audible,  or  manifest  them- 


.;/    FUNDAMENTAL  PRINCIPLES.  63 

selves  in  a  striking  manner  to  tire  senses  of  the  recipient. 
Sometimes  through  extraordinary  visions,  trances  and  dieam». 
Sometimes  by  powerful  impressions  and  presentiments  of  a 
purely  mental  and  spiritual  nature.  And  sometimes  by  deep, 
distinct  and  irresistible  suggestions  to  the  inmost  soul.  Under- 
lying all  these  there  is  a  general,  perhaps  I  may  say  universal, 
divine  inspiration  acting  with  greater  or  less  effect  on  human 
-nature. 

Inq.  When  you  speak  of  supernatural  and  special  divine 
revelations,  do  you  mean  that  they  are  contrary  to  Nature,  and 
that  they  imply  a  suspension  of  natural  laws  ? 

Ex.  I  mean  by  supernatural,  not  cottfra-natural,  but  higher- 
natural.  It  is  as  natural  for  the  Divine  Nature  to  act  in  its  own 
way,  as  for  any  subordinate  nature  to  act  in  its  own  way. 
There  are  higher  and  lower  natures.  The  activities  and  mani- 
festations of  a  higher  nature  are  ^e/natural  to  every  lower 
nature.  As  to  natural  laws,  they  are  only  the  modes  by  which 
different  natures  under  certain  conditions  operate  or  act.  Min- 
eral natures  have  their  modes  of  action  under  given  conditions, 
vegetable  natures  theirs,  animal  natures  theirs,  rational  natures 
theirs,  angelic  natures  theirs,  and  the  Divine  Nature  its  own. 
All  these  differ  more  or  less,  and  the  higher  is  always  capable 
of  transcending,  modifying  and  even  suspending  the  modes  of 
action  peculiar  to  a  lower  nature.  And  yet  superior  natures 
act  as  naturally  in  their  sphere  as  inferior  ones  do  in  theirs. 
But  the  higher  are  supernatural  to  the  lower,  and  are  miracu- 
lous to  them  only  because  above  their  plane  of  natural  action. 

Inq.  Do  you  understand  Divine  revelations  and  inspirations 
to  have  ceased  ? 

Ex.  By  no  means.  What  I  have  denominated  general  inspi- 
ration certainly  has  not  ceased,  and  never  can.  Nor  do  I  see 
why  special  revelations  and  inspirations  should  cease.  I  do 
not  believe  they  have  ceased,  or  ever  will  cease,  till  "  God 
shall  be  all  in  all."  The  ancient  revelations  and  inspirations 
intimate  no  long  cessation  of  their  like,  but  plainly  point 
forward  to  fresh  and  even  more  glorious  ones  to  be  enjoyed  by 
mankind. 

In q.  Do  you  regard  Divine  inspiration  as  perfect  or  plenary, 


64  PRACTICAL  CHRISTIAN  SOCIALISM. 

in  any  case,  so  as  to  preclude  all  possibilty  of  human  error  on 
the  part  of  the  inspired  person? 

Ex.  Jesus  Christ  alone  claimed  such  perfection  for  himself, 
and  stands  honored  by  prophets  and  apostles,  as  the  only  ("MIC 
plenarily  inspired,  or  perfectly  God-possessed.  All  the  Bible 
impirecs  are  declared  to  have  received  the  Divine  Spirit  "  by 
measure";  but  he  without  measure.  All  the  prophets  and 
apostles,  under  both  Testaments,  confess  the  limitation  of  their 
inspiration,  and  that  they  were  more  or  less  erring  and  frail. 
But  they  all  make  him  perfect  in  the  Divine  Spirit,  Wisdom 
and  Love — and  sinless.  And,  without  the  least  seeming  vanity 
or  boasting,  he  represents  himself  as  dwelling  perpetually  in 
God,  and  having  the  Father  within  him;  as  speaking  the 
words,  doing  the  works,  and  cherishing  the  Spirit  of  the  High- 
est ;  as  always  pleasing  Him.  He  alone,  then,  stands  forth  the 
living  illustration  of  a  perfect,  plenary,  infallible  inspiration.  All 
others,  ancient  and  modern,  .however  gloriously  and  reliably 
inspired  at  times,  and  on  occasions,  have  been,  are  and  must 
be,  liable  to  error  in  a  greater  or  less  degree.  Do  you  under- 
stand me  ? 

Inq.  I  think  I  do;  and  I  shall  give  every  part  of  your 
exposition  the  most  careful  and  just  consideration. 


FUNDAMENTAL  PRINCIPLES. 


CONVERSATION   V. 

The  4th  principle  of  Theological  Truth  considered — Inquiries  answered 
respecting  the  existence  of  evil  angels  and  spirits ;  respecting  the  resurrec- 
tion of  the  mortal  body,  Christ's  body,  &c.;  and  respecting  the  general 
resurrection — Manifestive  resurrections,  as  distinguished  from  the  universal, 
absolute  resurrection — 5th  principle  of  Theological  Truth  considered,  with 
the  proper  qualifications  thereof — Recess. 

Inq.  I  am  ready  to  consider  what  you  have  to  say  concerning 
your  remaining  principles  of  Theological  Truth. 

Ex.  I  resume  with  the  fourth  of  them  ;  viz  : —  The  immortal 
existence  of  human  and  angelic  spirits.  That  there  is  a  world 
of  spiritual  and  immortal  existence,  into  which  all  mankind 
pass  at  or  soon  after  the  death  of  the  body — a  world  wherein 
are  innumerable  angels  and  spirits  of  various  grades — is  cer- 
tainly a  cardinal  principle  of  the  Christian  Religion.  The 
world  to  come,  the  resurrection  of  the  dead,  and  the  existence 
of  angels  and  spirits,  are  prominently  spoken  of  throughout  the 
Christian  Scriptures,  as  realities  of  the  sublimest  importance. 
The  following  passages  are  samples  : 

"  The  children  of  this  world  marry,  and  are  given  in  marriage  ; 
but  they  who  shall  be  accounted  worthy  to  obtain  that  world, 
and  the  resurrection  from  the  dead,  neither  marry  nor  are  given 
in  marriage  ;  neither  can  they  die  any  more  ;  for  they  are  equal 
unto  the  angels ;  and  are  the  children  of  God,  being  the  chil- 
dren of  the  resurrection.  Now  that  the  dead  are  raised,  even 
Moses  showed  at  the  bush,  when  he  called  the  Lord  the  God 
of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. 
For  he  is  not  a  God  of  the  dead,  but  of  the  living ;  for  all  live 
unto  him."  Luke  xx  :  34 — 38.  "  And  have  hope  toward  God, 
which  they  themselves  also  allow,  that  there  shall  be  a  resur- 
rection of  the  dead,  both  of  the  just  and  unjust."  Acts  xxiv  : 
15.  "  We  know  that  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  an  house  not  made 
9 


66  PRACTICAL  CHRISTIAN  SOCIALISM. 

with  hands,  eternal  in  the  heavens.     For  in  this  we  groan, 
earnestly  desiring  to  be  clothed  upon  with  our  house  which  is 
from  heaven  ;  if  so  be  that  being  clothed  we  shall  not  be  found 
naked.     For  we  that  are  in  this  tabernacle  do  groan,  being  bur- 
dened ;  not  for  that  we  would  be  unclothed,  but  clothed  upon, 
that  mortality  might  be  swallowed  up  of  life.    Now  he  that  hath 
wrought  us  for  the  self-same  thing  is  God,  who  also  hath  given 
unto  us  the  earnest  of  the  Spirit.     Therefore  we  are  always 
confident,  knowing  that,  whilst  we  are  at  home  in  the  body,  we 
are  absent  from  the  Lord  :  (for  we  walk  by  faith,  not  by  sight). 
We  are  confident,  I  say,  and  willing  rather  to  be  absent  from 
the  body,  and  to  be  present  with  the  Lord.     Wherefore  we 
labor,  that,  whether  present  or  absent,  we  may  be  accepted  of 
him."     2  Cor.  v  :  1 — 9.     Christ  also  hath  once  suffered  for  sins, 
the  just  for  the  unjust,  that  he  might  bring  us  to  God,  being  put 
to  death  in  the  flesh,  but  quickened  by  the  Spirit :  By  which 
also  he  went  and  preached  to   the  spirits  in  prison ;  which 
sometime  were  disobedient,  when  once  the  long-suffering  of 
God  waited  in  the  days  of  Noah."     1  Pet.  iii :   18 — 20.     He 
"  is  ready  to  judge  the  quick  and  the  dead.     For,  for  this  cause 
was  the  gospel  preached  also  to  them  that  are  dead,  that  they 
might  be  judged  according  to  men  in  the  flesh,  but  live  accord- 
ing to   God  in  the  spirit."     Ib.     iv :  5,  6.     "  For  to  this  end 
Christ  both  died,  and  rose,  and  revived,  that  he  might  be  Lord 
both  of  the  dead  and  living."     Rom.  xiv :  9.     "  And  suddenly 
there  was  with  the  angel  a  multitude  of  the  heavenly  host, 
praising  God,  and  saying,  Glory  to  God  in  the  highest,  and  on 
earth  peace,  good  will  towards  men."     Luke  ii:  13,  14.     "  And 
behold,  there  talked  with  him  two  men,  who  were  Moses  and 
Elias ;  who  appeared  in  glory,  and  spake  of  his  decease,  which 
he  should  accomplish  at  Jerusalem."     Ib.  ix:  30,31.     "  Think- 
est  thou  that  I  cannot  now  pray  to  my  Father,  and  he  shall 
presently   give   me   more    than   twelve  legions   of   angels  ?" 
Matt,  xxvi :  52.     "  When  he  bringeth  the  first  begotten  into 
the  world,  he  saith,  And  let  all  the  angels  of  God  worship  him." 
"  He  maketh  his  angels  spirits,  and  his  ministers  a  flame  of 
fire."     "Are  they  not  all  ministering  spirits,  sent  forth  to  minis- 
ter for  them  who  shall  be  heirs  of  salvation  ?"     Heb.  i :  6, 7, 14. 


FUNDAMENTAL  PRINCIPLES.  67 

"  Ye  are  come  unto  Mount  Sion,  and  unto  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and  to  an  innumerable  company 
of  angels,  to  the  general  assembly  of  the  church  of  the  first 
born  which  are  written  in  heaven,  and  to  God  the  Judge  of  all, 
and  to  the  spirits  of  just  men  made  perfect."  Ib.  xii :  22,  23. 

These  and  a  multitude  of  similar  passages  show  conclusive- 
ly that  the  immortal  existence  of  human  and  angelic  spirits  is  a 
fundamental  doctrine  of  the  Christian  Religion. 

Inq.  I  have  no  doubt  that  it  is  ;  and  I  am  curious  only  to 
obtain  your  views  on  two  or  three  points  relating  to  this  doc- 
trine. First,  do  you  believe  there  are  evil  angels  and  spirits  in 
the  immortal  world,  as  well  as  good  ones  ? 

Ex.  I  think  both  Scripture  and  reason  lead  us  to  the  conclu- 
sion, that  there  are  evil  angels  and  spirits,  as  well  as  good  ones. 
Many  passages  either  declare,  or  plainly  imply  it,  all  the  way 
through  the  New  Testament ;  and  reason  cannot  show  us  how 
the  millions  of  men  who  leave  this  world  in  wickedness  should 
suddenly  and  radically  change  at  the  instant  of  death.  My 
belief  is,  that  there  are  many  grades  of  angels  and  spirits  in  the 
other  world,  including  every  conceivable  variety  of  intellectual 
and  moral  character.  I  do  not,  however,  believe  that  any  are 
totally  and  absolutely  evil  there ;  nor  that  any  are  so  low  as  to 
be  incurable,  or  incapable  of  final  progress  to  a  higher  grade. 
I  see  no  reason  why  the  beings  of  that  world  should  not  be 
good  and  evil  comparatively,  as  men  are  here  ;  though  the  scale 
of  gradation,  variety  and  comparison  is  probably  greater  there 
than  in  this  mortal  state  ;  since  if  none  are  lower  than  our  low- 
est, innumerable  millions  must  be  higher  than  our  highest.  Is 
this  satisfactory  ? 

Inq.  It  is  in  respect  to  the  understanding  I  obtain  of  your 
belief  and  views  of  the  subject ;  but  as  to  the  subject  itself,  I 
cannot  fathom  it.  I  would  be  glad  to  believe  that  evil  is  con- 
fined wholly  to  this  mortal  state,  and  that  the  worst  who  quit  it 
are  pure  and  happy  forever  in  the  next  world.  But  I  cannot 
say  I  think  the  Christian  Religion  teaches  this,  nor  that  it  is 
quite  reasonable  to  presume  that  all  mankind  are  so  radically 
and  instantly  changed  at  death.  I  shall  not  controvert  your 
views  ;  I  leave  the  matter  in  suspense.  My  next  point  of  in- 


68  PRACTICAL   CHRISTIAN  SOCIALISM. 

quiiy  is  whether  you  reject  the  common  idea  of  the  literal 
resurrection  of  the  body ;  which  I  rather  infer  from  your  man- 
ner of  stating  and  proving  your  fourth  principle  ? 

Ex.  I  did  not  mean  to  imply  that  man  has  not  a  body  in  the 
resurrectioiial  or  immortal  state,  as  truly  as  in  this  life.  I 
believe  he  has,  and  that  it  corresponds  to  the  mortal  body  in 
every  respect  necessary  to  personal  identity.  But  I  do  not 
believe  that  the  gross  substance  of  bones,  flesh  and  blood, 
constituting  the  mortal  body,  ever  goes  into  the  immortal  state. 
So  far  as  the  popular  scholastic  Theology  teaches  this,  I 
reject  it. 

Inq.  But  do  not  the  Christian  Scriptures  very  positively 
affirm  the  literal  resurrection  of  Christ's  body  ? 

Ex.  I  think  they  do,  but  not  as  finally  immortal. 

Inq.  How  then,  and  for  what  purpose  ? 

Ex.  As  an  absolute  and  unmistakable  demonstration  to  his 
doubting  disciples,  that  he  had  risen  to  the  immortal  existence. 
They  needed  such  a  demonstration  to  bring  their  faith  to  a 
sufficient  intensity  for  the  work  before  them.  They  needed  to 
see,  feel  and  know  that  he  whom,  in  black  despair,  they  had 
seen  crucified,  was  alive  again.  It  was  granted  them,  and  the 
end  was  answered.  But  being  answered,  it  is  altogether  prob- 
able to  my  mind,  either  that  Jesus  laid  aside  his  flesh  and  bones 
to  mingle  with  their  kindred  dust,  or  that  their  substance  was 
dissolved  by  some  equivalent  decomposing  process. 

Inq.  Have  you  any  direct  proof  of  this  ? 

Ex.  No.  But  I  infer  it  from  several  facts  and  considerations. 
1.  His- appearance,  sometimes  in  a  manner  to  vanish  out  of 
sight,  and  sometimes  with  a  tangible  body  that  could  be  felt 
and  handled,  indicates  to  me  that  he  sometimes  used  his  mor- 
tal body,  and  sometimes  manifested  himself  to  the  spiritual 
senses  of  his  disciples  in  his  immortal  body  alone.  When  he 
said,  "  A  spirit  hath  not  flesh  and  bones  as  ye  see  me  have  ;" 
and  when  he  said  to  Thomas,  "  Reach  hither  thy  finger,  and 
behold  my  hands  ;  and  reach  hither  thy  hand  and  thrust  it  into 
my  side ;"  I  think  he  must  have  had  his  body  of  flesh  and 
bones  with  him.  But  when  he  vanished  out  of  sight  on  break- 


FUNDAMENTAL  PRINCIPLES.  69 

ing  bread  with  the  disciples  at  Emmaus,  when  he  suddenly 
stood  in  the  midst  of  his  disciples  sitting  with  the  closed  doors, 
and  when  he  ascended  into  a  cloud  out  of  their  sight,  when 
Saul  heard  his  voice  on  the  road  to  Damascus,  and  also  when 
he  was  seen  of  more  than  five  hundred  brethren  at  once,  I 
think  he  appeared  in  his  proper  resurrectional,  spiritual,  immor- 
tal body.  2.  It  is  plainly  declared  by  the  apostle  Paul,  that 
"  flesh  and  blood  cannot  inherit  the  kingdom  of  God"  ;  that  the 
body  sown  is  not  the  body  that  shall  be  raised ;  that  there  is  a 
natural  body  and  a  spiritual  body  ;  that  the  resurrection  body 
is  the  spiritual  one  ;  that  this  earthly  body  is  dissolved  before 
we  are  clothed  upon  with  our  incorruptible  one  ;  and  that  then 
we  are  absent  from  our  fleshly  body,  being  present  with  the 
Lord.  3.  It  is  contrary  to  the  order  of  ascending  nature,  that 
Christ's  earthly  body,  or  any  of  our  earthly  bodies,  should  go 
into  the  immortal  state.  These  are  my  reasons  for  believing 
that  the  fleshly  body  of  Christ  did  not  enter  with  him  into  final 
immortality. 

Inq.  The  question  is  not  quite  clear  to  my  mind  ;  but  having 
ascertained  your  views,  I  am  not  disposed  to  controvert  them. 
I  am  not  at  all  confident  I  can  substitute  any  better  ones.  My 
remaining  question  relates  to  the  time  of  the  resurrection.  The 
common  doctrine  of  the  Church  is,  that  the  human  soul  leaves 
the  body  at  death,  and  exists  in  some  intermediate  state  of 
being  until  a  certain  appointed  time,  when  there  is  to  be  a  gen- 
eral resurrection  of  men's  bodies,  and  the  soul  and  body  are  to 
be  reunited  forever.  You  plainly  imply  in  your  statements, 
and  quotations  of  Scripture,  that  all  mankind  enter  the  immor- 
tal or  resurrection  state,  at  or  soon  after  the  death  of  the  body. 
How  is  this  ? 

Ex.  You  apprehend  me  correctly.  This  is  my  view  of  the 
subject.  And  what  then  ? 

Inq.  Then,  I  should  like  to  know  how  you  reconcile  certain 
passages  of  New  Testament  Scripture  relating  to  the  resurrec- 
tion, with  your  views.  I  allude  to  those  texts  which  speak  of 
a  general  resurrection  at  a  particular  period,  such  as  the  follow- 
ing : — "  The  hour  is  coming  in  the  which  all  that  are  in  the 
graves  shall  hear  his  voice,,  and  shall  come  forth ;  they  that 


70  PRACTICAL  CHRISTIAN  SOCIALISM. 

have  done  good  to  the  resurrection  of  life  ;  and  they  that  have 
done  evil  to  the  resurrection  of  damnation."  John  v  :  28,  29. 
"  Behold,  I  show  you  a  mystery  ;  We  shall  not  all  sleep,  but 
we  shall  all  be  changed,  in  a  moment,  in  the  twinkling  of  an 
eye,  at  the  last  trump ;  for  the  trumpet  shall  sound,  and  the 
dead  shall  be  raised  incorruptible,  and  we  shall  be  changed." 
1  Cor.  xv :  51,  52.  "  For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with 
the  tramp  of  God;  and  the  dead  in  Christ  shall  rise  first. 
Then  we  who  are  alive  and  remain  shall  be  caught  up  together 
with  them  in  the  clouds  to  meet  the  Lord  in  the  air ;  and  so 
shall  we  ever  be  with  the  Lord.  1  Thess.  iv  :  16,  17.  What 
do  you  do  with  such  passages  ? 

Ex.  I  endeavor  to  construe  and  understand  them  so  as  not  to 
contradict  those  which  I  have  already  quoted  in  proof  of  the 
principle  before  us.  I  understand  them  to  speak,  not  of  the 
universal  absolute  resurrection  of  man  into  the  immortal  state, 
which  takes  place  at  or  soon  after  physical  death,  but  rather  of 
a  manifestive  or  demonstrative  resurrection  ;  whereby  either  the 
moral  character  or  the  personal  condition  of  the  immortals 
should  be  manifested  in  a  conspicuous  manner  to  others.  It 
must  be  remembered  that  the  word  resurrection  is  used  in 
Scripture  with  somewhat  different  significations.  It  does  not 
always  signify  the  renewal  of  man's  conscious  existence.  Its 
radical  generic  meaning  is  a  raising  up  of  something  which  is 
in  a  fallen,  or  low,  or  unobservable  condition.  Hence  that  is 
properly  called  a  resurrection  which  raises  up  persons  or  things 
so  as  to  render  them  conspicuous,  eminent  or  publicly  observa- 
ble. Now  the  passage  in  John  describes  a  judicial  resurrection 
of  the  departed  dead ;  i.  e.  of  departed  spirits.  It  asserts  that 
they  should  be  so  raised  up,  and  rendered  publicly  observable, 
as  that  their  true  moral  character,  whether  good  or  bad,  should 
be  unequivocally  known.  They  that  had  done  good  were  to 
come  forth  to  life,  i.  e.  to  divine  approval  and  universal  honor ; 
and  they  that  had  done  evil  to  condemnation  and  rebuke.  All 
this  would  be  perfectly  proper,  as  a  judicial  process  executed  in 
the  immortal  state.  Its  design  must  be  to  remove  all  obscurity 
from  the  moral  character  of  the  departed,  and  to  reveal  all  con- 


FUNDAMENTAL  PRINCIPLES.  71 

spicuously  to  themselves  and  each  other  in  a  true  light.  That 
such  judicial  processes  are  executed  in  the  world  of  spirits,  at 
certain  proper  times  and  seasons,  I  have  no  reason  to  doubt. 
If  so,  they  are  manifestive  resurrections  of  the  departed  to  each 
other  and  to  the  public  of  that  world,  for  some  necessary,  wise 
and  beneficent  purpose.  And  if  so,  the  text  in  John  has  a 
truthful  and  solemn  signification,  which  is  perfectly  consistent 
with  my  views  of  the  immortal  existence.  I  believe  this  to  be 
substantially  the  true  meaning  of  that  passage.  It  speaks  not 
of  the  universal  absolute  resurrection,  but  of  a  judicial  manifcs- 
tive  resurrection  to  take  place  within  the  immortal  world. 

The  passages  quoted  from  1  Cor.  and  1  Thess.  also  relate  to 
a  manifcstive  resurrection;  but  to  one  of  a  different  character. 
In  both  these  passages  Paul  points  forward  to  a  grand  consum- 
mation of  the  immortalizing  process,  when  Jesus  Christ  shall 
manifest  himself  on  earth  in  his  perfect  glory,  together  with 
the  departed  saints  in  their  immortal  forms,  and  when  the  liv- 
ing saints  shall  be  instantly  changed,  without  passing  through 
death,  into  immortals. 

Inq.  Do  you  believe  in  such  a  consummation  ? 

Ex.  These,  and  several  other  passages,  appear  to  me  to  de- 
clare that  such  an  one  will  be  realized  ;  and  I  can  see  nothing 
in  the  idea  contrary  to  reason.  I  am  therefore  strongly  inclined 
to  believe  it  will  ultimately  take  place.  Indeed,  the  idea  is  to 
me  delightful  and  sublime,  as  well  as  Scriptural  and  rational. 
In  this  understanding  of  these  passages,  they  present  no  incom- 
patibility with  those  which  teach  the  universal  and  absolute 
resurrectional  immortality  of  mankind  at  or  soon  after  physical 
death.  Because  the  immortalization  of  all  may  very  fitly  and 
gloriously  culminate  in  just  such  a  manifestive  resurrection. 
Probably  all  the  earths  of  all  the  solar  systems  in  the  Infinita- 
rium  have  their  grand  cycles  and  epochs  of  change  through 
which  their  respective  races  of  human  inhabitants  pass  onward 
and  upward  to  perfection.  Our  earth  is  not  likely  to  be  an 
exception.  If  so,  the  period  will  come  when  "  mortality  shall 
be  swallowed  up  of  life ;"  when  "  there  shall  be  no  more  death ;" 
when  all  things  shall  have  been  made  new ;  when  the  taber- 
nacle of  God  shall  be  made  with  men  :  when  our  glorious  Lord 


72  PRACTICAL  CHRISTIAN  SOCIALISM. 

Jesus  Christ,  with  innumerable  angels  and  saints,  shall  freely- 
manifest  themselves  to  the  dwellers  on  earth ;  and  when  the 
communion  shall  have  been  rendered  complete  by  the  immor- 
talization of  all.  This  perfectly  accords  with  the  holy  prophe- 
cies and  prayers  of  all  ages,  and  with  the  ineffable  design  of 
the  mediatorial  manifestation  of  God  through  Christ ;  who  must 
reign  till  he  hath  put  all  enemies,  even  death  the  last  enemy, 
under  his  feet.  "  And  when  all  things  shall  be  subdued  unto- 
him,  then  shall 'the  Son  also  be  subject  unto  him  that  put 
all  things  under  him,  that  God  may  be  all  in  all."  1  Cor. 
xv :  28. 

Inq.  All  I  can  say  is,  let  this  most  glorious  consummation 
come,  and  the  will  of  God  be  done  in  the  earth  as  it  is  done  in 
heaven.  I  feel  myself  enlightened  and  spiritually  elevated  by 
your  answers  to  my  inquiries.  I  will  not  detain  you  ;  please 
proceed  with  the  main  thread  of  your  exposition. 

Ex.  The  next  and  fifth  principle  of  my  Table  is,  The  moral 
agency  and  religious  obligation  of  mankind.  The  whole  Chris- 
tian Religion  assumes  as  self-evident,  that  man  is  by  nature  a 
moral  agent  and  a  religious  being ;  that  is,  that  he  is  capable 
of  distinguishing  between  right  and  wrong,  and  that  he  is 
conscious  of  a  religious  obligation  to  choose  the  right,  and  to 
eschew  the  wrong.  All  its  addresses  and  appeals  to  mankind 
presuppose  this.  It  instructs,  commands,  warns,  encourages, 
admonishes,  exhorts  and  comforts  man,  as  such  a  being.  To 
deny  the  moral  agency  and  religious  obligation  of  mankind  ;  to 
say  that  man  is  incapable  of  distinguishing  right  from  wrong  ; 
that  he  has  no  sense  of  religious  obligation  ;  that  he  is  not  at 
all  accountable  to  God  for  what  he  does  or  is ;  that  he  is  a  mere 
automaton  of  fate,  or  of  necessity,  or  of  circumstances ;  and 
that  he  is  in  no  degree  deserving  of  approbation  or  condemna- 
tion for  his  conduct ;  is  to  trample  the  Christian  Religion  under 
foot  as  of  no  divine  authority. 

Inq.  You  do  not  mean  to  say  that  all  human  beings  are 
equally  and  unqualifiedly  moral  agents  ? 

Ex.  By  no  means.  I  speak  of  man  generically,  and  of  hu- 
man nature  in  general.  I  speak  of  the  proper  normal,  moral 
and  religious  capabilities  of  mankind,  at  the  proper  age  of 


FUNDAMENTAL  PRINCIPLES.  73 

understanding,  when  of  ordinary  mental  development  and  san- 
ity. The  infantile,  idiotic,  non  compos,  insane  and  abnormally 
eccentric,  are  to  receive  proper  consideration,  as  undeveloped 
or  diseased  humans.  Christianity  shows  them  proper  consid- 
eration, and  treats  them  both  justly  and  kindly.  It  also 
recognizes  all  the  inequalities  and  conditional  differenced  of 
those  who  are  proper  moral  agents, — their  constitutional  pecu- 
liarities, education,  ignorance,  knowledge,  natural  talent  and 
powers  of  mind,  circumstances  and  whatever  increases  or 
diminishes  their  moral  responsibility.  Where  much  is  given 
much  is  required ;  where  little,  less  in  due  proportion ;  and 
where  nothing,  of  course,  nothing.  He  who  has  one  talent  is 
required  to  improve  and  account  for  it ;  he  who  has  two  to 
improve  and  account  for  two  ;  and  he  who  has  five  to  improve 
and  account  for  five.  It  is  required  of  a  man  according  to  what 
he  hath,  not  what  he  hath  not.  The  Christian  Religion 
assumes  the  moral  agency  and  religious  obligation  of  mankind 
to  be  just  what  it  is,  and  represents  the  Divine  Father  as  treat- 
ing all  accordingly,  with  due  reasonableness,  equity  and  merci- 
ful consideration  of  circumstances. 

Inq.  Then  you  recognize  the  great  influence  of  circumstances 
over  human  nature,  as  affecting  moral  agency  and  accountabil- 
ity to  a  considerable  extent  ? 

Ex.  Most  certainly  I  do.  The  Christian  Religion  does. 
Circumstances  affect  all  more  or  less  ;  some  extremely  ;  others 
partially  ;  but  none,  who  are  moral  agents  at  all,  so  as  wholly 
to  do  away  their  responsibility.  Some  are  eminently  capable 
of  creating  and  controlling  circumstances  ;  others  less  capable  ; 
others  very  incapable.  Moral  responsibilities  are  proportionate. 
But  the  doctrine  that  man  is  a  mere  creature  of  circumstances, 
of  blind  fate  or  of  irresistible  necessity — that  he  is  no  moral 
agent  by  nature — is  as  repugnant  to  Christianity  as  it  is  to 
common  consciousness,  reason  and  moral  order.  Practical 
Christian  Socialism  can  have  nothing  to  do  with  such  a  perni- 
cious negation  of  essential  divine  principles. 

Inq.  I  concur  entirely  in  your  exposition  of  this  principle.     I 
believe  it  to  be  unnatural  and  impracticable  for  men  to  act  on 
any  other.     At  the  same  time,  I  must  bespeak  your  charity  for 
10 


74  PRACTICAL   CIIHISTIAN  SOCIALISM. 

some  very  well-meaning  and  benevolent  persons  of  my  ac- 
quaintance, who  have  philosophized  themselves  into  the  theo- 
ry that  mankind  are  in  no  degree  moral  agents ;  but  are  the 
mere  creatures  of  circumstances,  totally  unsuitable  subjects  of 
command,  prohibition,  reward,  punishment,  praise  or  blame. 

Ex.  I  think  I  can  be  amply  considerate  and  generous  to- 
wards such  philosophers,  as  well  as  just  to  all  their  good  per- 
sonal qualities.  But  I  should  as  soon  think  of  commencing  a 
house  at  the  ridge  of  the  roof,  or  of  building  a  granite  to  \ver 
on  quicksand,  as  of  establishing  a  permanent  Community 
with  minds  cherishing  such  irresponsible  and  impractical  no- 
tions. Man  must  be  taken  for  what  he  really  is  in  natural  ca- 
pabilities and  normal  development,  and  as  such  made  the  most 
of.  While  nothing  is  unjustly  required  of  him,  or  laid  upon 
him,  he  must  be  made  to  feel  the  full  responsibility  of  his 
proper  moral  agency  and  religious  obligation.  Without  this 
he  remains  at  best  only  a  good-natured  animal,  and  is  always 
in  danger  of  becoming  a  very  troublesome  one  to  his  fellows. 
But  bring  him  up  to  his  capabilities,  quicken  his  conscience, 
enlighten  his  understanding,  inspire  him  with  high  aims  and 
hopes,  subject  him  to  patient  discipline  under  the  yoke  of  ac- 
knowledged duty,  attach  him  to  Jesus  Christ,  enlist  him  fully 
in  the  great  work  of  human  progress,  and  make  him  feel  all 
his  responsibility  to  God,  man  and  himself,  and  he  becomes 
a  noble  being,  a  true  child  of  the  Highest,  an  angel  of  light 
and  love,  a  happy  realizer  of  his  heavenly  destiny. 

Inq.  It  is  even  so.  I  feel  the  force  of  your  doctrine,  and  I 
honor  the  fifth  principle  of  your  Table  as  an  uncontrovertible 
Theological  Truth,  viz :  The  moral  agency  and  religious  obliga- 
tion of  mankind. 


IT  X I ) AMENTA  L  PRINCIPLES. 


CONVERSATION    VI. 

The  sixth  principle  of  Expositor's  Table  considered — Sample  of  proof  texts — 
What  i.s  meant  by  divine  retribution — Inquiry  about  natural  laws  answer- 
ed— Characteristics  of  a  perfect  retribution — Inquiry  about  endless  pun- 
ishment answered — The  day  of  judgment — The  seventh  principle  considered 
— What  spiritual  regeneration  is  ;  definitions  and  explanations — Sample 
of  proof  texts — Extreme  doctrines  of  total  native  depravity  and  perfect 
native  purity,  both  discarded — True  doctrine  defined,  with  sundry  answers 
to  inquiries. 

EJC.  I  now  proceed  to  the  consideration  of  my  sixth  principle 
of  Theological  Truth,  viz  :  Th,e  certainty  of  a  perfect  divine 
•retribution.  That  God  causes  all  mankind  to  experience,  at 
one  time  or  another,  in  one  way  or  another,  a  perfect  retribu- 
tion, is  clearly  a  fundamental  principle  of  the  Christian 
Religion.  This  appears  from  many  passages  in  the  Christian 
Scriptures,  of  which  the  following  are  samples  : — 

"  I  say  unto  you,  That  every  idle  word  that  men  shall  speak, 
they  shall  give  account  thereof  in  the  day  of  judgment."  Matt, 
xii :  36.  "  He  shall  reward  every  man  according  to  his  works/* 
II).  xvi :  27.  "  That  servant  who  knew  his  Lord's  will,  and 
prepared  not  himself,  neither  did  according  to  his  will,  shall  be 
beaten  with  many  stripes.  But  he  that  knew  not,  and  did 
commit  things  worthy  of  stripes,  shall  be  beaten  with  few. 
For  unto  whomsoever  much  is  given  of  him  shall  much  be 
required."  Luke  xii :  47,  48.  "  God  will  render  to  every  man 
according  to  his  deeds;"  "for  there  is  no  respect  of  persons 
with  God."  Rom.  ii  :  6,  11.  We  must  all  appear  before  the 
judgment  seat  of  Christ;  that  every  one  may  receive  the 
things  done  in  his  body,  according  to  that  he  hath  done, 
whether  it  be  good  or  bad."  2  Cor.  v :  10.  "  Be  not  deceived ; 
God  is  not  mocked ;  for  whatsoever  a  man  soweth,  that  shall 
he  also  reap.  For  he  that  soweth  to  the  flesh  shall  of  the  flesh 
reap  corruption ;  but  he  that  soweth  to  the  spirit  shall  of  the 


76  .  PRACTICAL   CHRISTIAN  SOCIALISM. 

spirit  rea/p  life  everlasting."  Gal.  vi :  7,  8.  "  He  that  doeth 
wrong  shall  receive  for  the  wrong  which  he  hath  done ;  and 
there  is  no  respect  of  persons."  Col.  iii :  25. 

Inq.  I  am  not  certain  that  I  clearly  understand  what  you 
mean  by  divine  retribution. 

Ex.  I  mean  that  causation  by  God  of  all  enjoyment  and  all 
suffering  in  mankind,  whereby  the  right  and  the  wrong  of  their 
conduct  is  perfectly  attested,  as  approved  or  condemned.  The 
nature  and  qualities  of  a  tree  are  perfectly  known  by  its  fruits. 
Principles  are  also  known  by  their  fruits.  The  essential  right 
or  wrong  of  motives,  feelings,  words  and  actions  is  finally 
attested  by  their  good  or  evil  effects  ;  i.  e.  by  the  good  which 
God  causes  to  be  enjoyed,  or  the  evil  which  he  causes  to  be 
suffered,  on  account  of  them.  This  enjoyment  and  this  suffer- 
ing are  experienced  primarily  and  chiefly  by  the  right  and 
wrong  doers,  but  secondarily,  in  some  degree,  by  all  connected 
with  the  prime  actors.  This  enjoyment  of  good  and  suffering 
of  evil,  on  account  of  the  conduct  of  moral  agents,  I  call  divine 
retribution. 

Inq.  Do  you  make  no  distinction  between  natural  consequen- 
ces and  special  judgments  ? 

Ex.  No  radical  distinction.  All  divine  retributions  are  natu- 
ral consequences  in  their  way  and  place ;  and  all  natural 
consequences  are  special  judgments,  so  far  as  regards  the 
ever-present,  living,  causing  agency  of  God. 

Inq.  But  do  you  not  think  natural  laws  have  a  great  deal  to 
do  with  these  things  ? 

Ex.  The  common  notion  of  natural  laws  is  a  fallacy.  They 
are  presumed  to  constitute  a  code  of  rules,  which,  having  been 
established  a  great  while  ago  by  the  Deity,  have  ever  since 
executed  themselves  with  perfect  precision,  without  any 
accompanying  and  positive  exercise  of  his  will.  That  this  is 
n.  fallacy  may  be  seen  at  once,  by  just  reflecting  and  question- 
ing thus  : — Was  there  ever  a  time  when  these  natural  laws  did 
not  exist  and  operate  ?  If  so,  did  God  before  that  time  do 
every  thing  by  a  positive  exercise  of  his  omnipresent  will  ?  If 
so,  have  natural  laws  been  any  improvement  on  the  ancient 


FUNDAMENTAL  PRINCIPLES.  77 

specialty  plan  ?  If  so,  is  not  God  imperfect,  and  gradually 
making  progress  ?  And  if  so,  may  not  natural  laws  themselves 
be  abolished  sometime  in  favor  of  "a  more  excellent  way?" 
But  if  God  from  unbegun  eternity  operated  perfectly  until  a 
certain  time,  without  this  self-executing  Code  of  natural  laws, 
what  need  was  there  of  establishing  any  such  Code  ?  Or 
again,  if  there  never  was  a  time  when  these  natural  laws  did 
not  exist,  then  are  they  not  as  old  as  God,  and  as  unmade  as 
God?  If  so,  why  talk  of  their  having  been  framed  and  estab- 
lished by  God  at  a  certain  period  of  eternity  ?  And  if  as  old 
and  as  self-existent  as  God,  are  they  any  way  separable  from 
God  ?  If  separable  from  God,  and  self-executing,  what  need 
is  there  of  a  God  ?  Is  not  this  Code  of  natural  laws  a  compe- 
tent and  all-sufficient  God?  Why  then  have  two  Gods,  to 
cause  results  which  one  might  accomplish  alone  ?  But  if  these 
natural  laws  are  inseparable  from  God,  then  they  are  nothing 
but  modes  of  his  causation  and  operation.  And  if  so,  God  is 
every  where  present  and  acting,  with  a  positive  will  and  judg- 
ment, just  as  much  and  as  truly,  as  if  there  were  no  natural 
laws  ;  which  is  undoubtedly  the  fact.  Therefore  the  notion  of 
a  sometime  established  code  of  self-executing  natural  laws, 
which  take  care  of  Nature,  is  a  fallacy.  The  one  All- Perfect, 
Infinite  God  is  omnipresent,  and  by  a  positive  unwearied  exer- 
cise of  his  own  proper  power,  will  and  judgment,  carries  on  all 
processes  of  causation  throughout  the  Infinitarium.  And  thus, 
from  moment  to  moment,  he  causes  that  to  take  place  which  is 
best,  all  things  considered ;  regard  being  had  to  the  grade  of 
nature,  the 'circumstances  of  the  case,  and  all  the  proper  result- 
ing effects.  Hence  I  make  no  radical  distinction  between 
natural  consequences  and  special  judgments.  All  the  difference 
to  be  made  between  them  is,  that  ordinary  effects  or  conse- 
quences, which  to  human  apprehension  seem  to  be  regular  and 
uniform,  are  called  natural;  whilst  those  which  seem  very 
peculiar  and  extraordinary  are  called  special  In  truth  they  are 
ull  natural  and  all  special.  Finite  creatures  make  the  distinc- 
tions, according  to  their  imperfect  apprehensions  of  cause  and 
effect. 

Inq.  I  thank  you  for  the  light  and  relief  your  explanation  has 


78  PRACTICAL   CHRISTIAN  SOCIALISM. 

afforded  me  on  this  point.     What  are  the  charasteristics  of  a 
perfect  divine  ivlrihutioii,  in  your  judgment  ? 

E.r.  1,  It  must  he  a  just  retrihutioii ;  2,  a  benevolent  retribu- 
tion  ;  arid  3,  a  salutary  retrihutioii.  A  just  retribution  must  he 
one  which  is  universal,  impartial  and  equitable.  It  must  take 
effect  on  all  the  proper  subjects  of  retribution.  It  must  be 
without  respect  of  persons.  It  must  be  according  to  the  exact 
deserts  of  all,  with  such  adaptations,  discriminations  and  mod- 
ifications as  strict  equity  demands.  It  must  truly  express  and 
demonstrate  the  divine  approbation  or  disapprobation  of  the 
conduct  to  which  it  relates.  Such  would  be  a  just  retribution. 
To  suppose  a  retribution  which,  was  not  executed  on  all  moral 
agents  impartially,  equitably  and  fitly,  would  be  to  suppose  an 
'HHJ-ust  retribution.  But  the  divine  retribution  is  perfectly  just. 
It  is  also  benevolent.  God  can  do  nothing  that  is  not  benevo- 
lent. "  God  is  Love."  A  benevolent  retribution  must  be  one 
which  aims  at  the  highest  good  of  all  the  parties  concerned. 
God  himself  is  a  party  concerned.  Each  individual  rewarded 
or  punished  is  a  party  concerned.  All  the  individuals  closely 
connected  with  the  retributed  one,  or  cognizant  of  the  case,  are 
parties  concerned.  The  general  public  are  parties  concerned. 
The  whole  race,  yes,  the  whole  universe,  are  parties  concerned. 
The  Father,  the  child,  and  the  whole  family  are  concerned. 
The  highest  good  of  each  and  all  these  parties  must  be  desired 
and  aimed  at  in  a  benevolent  retribution.  To  imagine  any  act 
of  divine  retribution  which  disregards  God's  highest  good  as 
the  Supreme  Father,  or  the  highest  good  of  any  individual 
recompensed,  or  the  highest  good  of  any  connected  relative,  or 
witness,  or  the  highest  good  of  the  whole,  is  to  imagine  an 
?-mbenevolent  retribution.  But  the  divine  retribution  is  a  per- 
fectly benevolent  one.  It  is  also  salutary.  A  salutary  retribu- 
tion is  one  which  has  the  effect,  on  the  whole,  to  make  right, 
understood  and  received,  wrong  understood  and  detested,  duty 
loved  and  delighted  in  ;  i.  e.  it  must  be  an  exemplary  and  cor- 
rective retribution.  To  suppose  a  divine  retribution  which 
makes  any  of  its  recipients  or  beholders,  worse  in  moral  char- 
acter, or  no  better,  is  to  suppose  an  unsalutary  one, — a  useless, 
or  worse  than  useless  retribution.  But  the  divine  retribution 


FUNDAMENTAL  PRINCIPLES.  ?«j 

is  n  perfectly  salutary  one.  And  so  it  is  written  : — "  We  have 
had  fathers  of  our  flesh  which  corrected  us,  and  we  gave  them 
reverence  ;  shall  we  not  much  rather  be  in  subjection  to  the 
Father  of  spirits,  and  live  ?  For  they  verily  for  a  few  days 
chnstened  us  after  their  pleasure  ;  but  he  for  our  profit,  that  we 
might  be  partakers  of  his  holiness."  Hub.  xii :  9,  10. 

Inq.  I  can  but  admire  the  fitness  and  excellence  of  divine 
retribution,  as  you  set  it  forth.  But  are  you  sure  that  the  pop- 
ular  doctrine  of  divine  retribution  is  not  warranted  by  the 
Christian  Scriptures  ?  I  refer  particularly  to  the  doctrine  that 
God  will  punish  the  wicked  after  death  to  all  eternity  without 
any  regard  to  their  good. 

Ex.  I  am  very  sure  that  no  such  abominable  doctrine  is 
warranted  by  a  fair  construction  of  the  Christian  Scriptures. 

Inq.  What  do  you  mean  by  a  fair  construction  ? 

Ex.  I  mean  a  construction  which  always  respects  clearly 
declared  fundamental  principles,  and  makes  due  allowance  for 
the  mere  sound  of  figurative  and  intensive  language.  Now  I 
contend  that  the  clearly  declared  fundamental  principles  of  the 
I^ew  Testament,  those  which  set  forth  the  moral  attributes, 
perfections,  will,  character,  purposes  and  government  of  God, 
make  it  an  utter  impossibility  that  he  should  punish  the  wicked 
to  all  eternity  without  any  regard  to  their  good.  If  there  are 
any  passages  of  Scripture  the  words  or  phrases  of  which  seem 
to  teach  any  such  doctrine,  their  literal  import  is  contrary  to 
clearly  declared  fundamental  principles,  and  probably  contrary 
to  their  true  internal  import.  And  whoever  makes  the  literal 
import  of  such  passages  override  fundamental  principles,  and 
withal  their  own  true  internal  import,  gives  them  a  grossly 
unfair  construction. 

Inq.  What  you  say  appears  perfectly  rational ;  but  I  should 
like  to  know  how  you  construe  such  a  text  as  that  in  the 
twenty -fifth  chapter  of  Matthew,  46th  verse  : — "  These  shall  go- 
away  into  everlasting  punishment ;  but  the  righteous  into  life 
eternal."  Here  Jesus  puts  the  punishment  of  the  wicked  in 
exact  contrast  with  the  happiness  of  the  righteous  ;  both  are 
to  be  everlasting,  Why  should  he  have  done  so,  if  the  one  is- 


80  PRACTICAL  CHRISTIAN  SOCIALISM. 

to  end  and  the  other  not  ?     It  is  such  passages  as  these  that 
perplex  me,  in  reading  the  Christian  Scriptures. 

Ex.  They  would  perplex  me,  if  I  did  not  know  that  such 
terms  and  phrases  are  often  used  in  an  accommodated  sense 
throughout  the  Scriptures,  not  in  a  strict,  literal  and  philosoph- 
ical sense  ;  and  if  I  did  not  also  know  that  the  clearly  declared 
fundamental  principles  of  the  Christian  Religion  preclude  the 
possibility  of  Christ's  having  intended  to  teach  that  God's  ret- 
ributions will  ever  be  repugnant  to  justice,  love  and  wisdom. 
It  is  absolutely  impossible  that  the  same  Teacher,  who  enjoins 
us  to  love  and  do  good  to  our  enemies  that  we  may  be  like 
God,  should  have  intended  to  teach  us  that  the  same  God  will 
consign  his  enemies  to  a  hopeless,  endless  punishment.  It  is 
much  easier  for  me  to  presume  that  his  language,  in  such  pas- 
sages as  those  under  notice,  requires  an  accommodated  con- 
struction. Therefore  I  give  it  such  a  construction.  Nor  do  I 
find  the  least  difficulty  in  so  doing.  The  original  terms 
rendered  eternal,  everlasting,  forever  and  forever  and  ever,  have 
not  a  strict  and  literal  meaning,  nor  a  uniformly  precise  meaning, 
either  in  the  Old  or  New  Testaments.  But  they  are  used  with 
a  wide  latitude  and  variety  of  meaning.  Every  person  decently 
informed  on  the  subject  knows  this.  The  everlasting  covenant 
of  circumcision,  everlasting  priesthood  of  Aaron,  everlasting- 
possession  of  the  land  of  Canaan,  eternal  God,  everlasting  hills, 
everlasting  reproach  of  the  Jews  in  the  Babylonian  captivity 
terminating  in  seventy  years,  eternal  damnation  of  wicked  men, 
everlasting  life  of  the  righteous,  eternal  judgment,  everlasting 
gospel,  &c.,  &c,,  are  all  spoken  of  in  these  terms  with  a  various,, 
general,  but  accommodated  meaning,  which  may  be  easily 
enough  understood  by  minds  that  have  a  proper  veneration  for 
fundamental  principles,  are  not  precommitted  to  make  out  a 
a  case,  and  are  not  idolaters  of  the  mere  letter  of  Scripture. 
Such  truthful  and  enlightened  minds  know  very  well  that 
though  the  covenant  of  circumcision,  priesthood  of  Aaron, 
possession  of  Canaan  and  reproach  of  the  Babylonian  captives, 
were  not  literally  and  philosophically  endless,  there  was  no  im- 
propriety in  their  being  called  everlasting.  They  see  that 
though  God  and  the  hills  are  both  called  eternal  or  everlasting, 


FUNDAMENTAL  PRINCIPLES.  81 

yet  that  the  hills  are  not  as  everlasting  as  God  is.  They  see 
that  though  the  gospel  is  called  everlasting,  it  is  not  necessarily 
to  be  preached  to  all  eternity.  They  see  that  eternal  life  has 
nothing  in  the  mere  adjective  to  guarantee  its  endlessness,  and 
that  the  naked  word  life  in  many  passages  just  as  certainly 
means  unlimited  happiness,  as  does  the  phrase  everlasting  life ; 
because  in  the  nature  of  the  case  there  is  nothing  to  limit  its 
duration.  They  see  that  "  eternal  damnation"  and  "  everlasting 
punishment"  must  have  a  limitation  somewhere  ;  because  nei- 
ther the  plainly  declared  justice  of  God,  benevolence  of  God, 
wisdom  of  God,  nor  promises  of  God,  admit  the  idea  of  a 
literally  endless  punishment.  At  the  same  time,  they  see  that 
there  was  no  falsehood  nor  impropriety  in  Christ's  denomina- 
ting the  damnation  of  the  willfully  wicked  eternal,  or  their 
punishment  everlasting;  because  that  damnation  and  punish- 
ment will  be  of  long  continuance,  will  extend  into  the  future 
world,  will  be  administered  in  accordance  with  immutable 
divine  principles,  and  will  be  everlastingly  effectual  and  salu- 
tary on  its  subjects.  Therefore,  rooted  and  grounded  in  funda- 
mental principles,  enlightened  as  to  the  usage  and  meaning  of 
Scripture  terms,  and  full  of  confidence  both  in  the  justice  and 
love  of  God,  such  texts  no  longer  give  them  the  least  perplex- 
ity or  uneasiness. 

Inq.  Nor  will  I,  after  this  satisfactory  explanation,  allow  them 
to  give  me  any.  I  see  the  whole  matter  in  a  new,  discrimina- 
ting and  convincing  light.  I  will  only  ask  a  word  of  explana- 
tion respecting  the  judgment  day,  and  then  allow  you  to 
proceed.  You  know  that  the  popular  doctrine  of  the  nominal 
Church  is,  that  the  life  of  man  in  this  world  is  his  only  abso- 
lute probation  for  all  eternity  beyond,  and  that  at  death  his  case 
is  sealed  up  till  the  final  judgment  day.  How  do  you  regard 
this  doctrine  ? 

Ex.  That  the  life  of  man  on  earth  is  more  or  less  probation- 
ary for  the  next  life  in  the  immortal  state  is  very  natural, 
reasonable  and  probable.  But  that  this  earthly  life  is  man's  only 
and  absolute  probation,  for  all  the  eternity  or  eternities  to  come  is 
unnatural,  unreasonable,  improbable,  and  without  one  particle 
of  warrant  from  Scripture,  either  in  the  letter  or  spirit.  I  know 
11 


8:2  PRACTICAL  CHRISTIAN  SOCIALISM. 

what  I  say  and  whereof  I  affirm,  in  respect  to  this  point,  and 
consent  to  be  held  responsible  for  my  assertion.  As  to  the  day 
of  judgment,  it  is  a  Scripture  term,  but  has  been  greatly  mis- 
construed, misapplied  and  overstrained.  That  God  has  ap- 
pointed a  particular  day  of  judgment,  at  which  all  mankind  are 
to  be  assembled,  tried  and  finally  sentenced  to  heaven  or  hell, 
is  a  fiction,  founded  partly  on  a  falsely  literal  construction  of  a 
few  parabolical  and  highly  figurative  passages  of  Scripture,  but 
chiefly  on  the  speculations  of  imaginative  and  scholastic  theo- 
logians. It  is  indefensible  by  either  Scripture  or  reason.  But 
it  has  this  underlying  truth  beneath  it,  that  there  are  periods  of 
judgment,  harvest  periods,  for  nations,  cities,  families  and 
individuals ;  some  in  this  life  and  others  in  the  immortal  state. 
These  are  judgment  days  to  their  respective  subjects.  They 
are  periods  of  judicial  visitation,  marked  and  distinguished  by 
strong  demonstrations.  Nations,  states,  cities,  communities, 
families  and  individuals,  all  have  their  seed  time  and  harvest, 
their  probationary  and  retributionary  periods  in  orderly  succes- 
sion. This  is  true  to  some  extent  on  earth,  and  is  probably 
more  completely  illustrated  in  the  world  to  come,  at  least  with 
respect  to  individuals  and  the  race  at  large.  So  all  mankind 
have  had,  are  having  or  will  hereafter  have,  their  respective  day 
or  days  of  judgment,  in  the  true  and  proper  meaning  of  that 
Scripture  term.  This  is  plain  and  reasonable.  But  there  is 
no  reason  for  believing  in  one  exclusive,  universal,  final  DAY 
OF  JUDGMENT  for  the  entire  human  race.  It  is  a  mere  scholas- 
ticism. 

Inq.  I  now  understand  your  views  on  this  topic,  and  wish 
you  to  resume  your  main  thread  of  exposition. 

Ex.  Well  then,  I  may  conclude,  respecting  the  sixth  princi- 
ple of  my  Table,  that  it  is  an  essential  Theological  Truth  of 
the  Christian  Religion,  viz  :  The  certainty  of  a  perfect  divine 
retribution. 

My  next  and  seventh  principle  is  : —  The  necessity  of  man's 
spiritual  regeneration.  What  do  I  mean  by  spiritual  regen- 
eration ?  What  is  generation  ?  It  is  that  process  of  nature 
whereby  human  beings  are  developed  into  sentient  and  mental 
life,  so  as  to  be  conscious  of  natural  existence,  and  to  exercise 


FUNDAMENTAL  PRINCIPLES.  83 

its  appropriate  loves.  What  then  is  regeneration?  It  is  that 
process  whereby  human  beings  are  developed  into  spiritual, 
moral  and  eternal  life,  so  as  to  be  conscious  of  their  true  spir- 
itual existence,  and  to  exercise  its  appropriate  loves.  The 
appropriate  loves  of  man's  first  or  mere  natural  existence  are 
essentially  selfish.  He  loves  himself  supremely,  and  all  others 
only  as  subordinate  to  the  presumed  good  of  self.  This  is  the 
condition  of  all  merely  generate  ;  i.  e.  amregenerate  human 
beings.  The  appropriate  loves  of  the  true  spiritual  existence 
are  unselfish ;  love  to  the  great  Parent  Spirit  with  all  the 
heart ;  love  to  the  neighbor  as  one's  self;  love  of  all  goodness ; 
and  love  of  the  universal  highest  good.  This  is  the  condition, 
and  these  are  the  predominant  loves  of  all  truly  regenerate 
human  beings.  The  unregcnerate  man  is  governed  by  essen- 
tially carnal,  animal,  selfish  loves  ;  and  his  intellectual  faculties 
are  chiefly  exercised  in  searching  out  and  employing  the  means 
of  self-gratification.  The  germ  of  spiritual  life  is  within  him, 
but  is  undeveloped.  He  has  no  distinct  consciousness  of  being 
an  immortal  spirit,  or  of  his  proper  relations  to  God  or  to  fellow 
man.  He  is  not  inherently  and  necessarily  evil  in  his  nature. 
But  he  is  yet  clue  fly  an  intellectual  animal.  He  therefore  acts 
out  the  intellectual  animal.  And  if  the  great  spiritual  law  of 
truth  and  love  presses  upon  him,  he  resists  it  as  a  cross  upon 
his  loves.  How  could 'it  be  otherwise?  The  ovum  of  his 
spiritual  nature  is  latent  within  him,  but  it  must  be  impregnat- 
ed by  the  Divine  Spirit,  and  caused  to  germinate.  He  must 
be  begotten  and  born  again — born  from  above — spiritually 
regenerated — born  of  God.  All  must  be.  This  is  an  indis- 
pensable process  in  the  grand  order  of  human  progress.  With- 
out it  man  cannot  see  the  kingdom  of  God,  and  enter  into  the 
joy  of  its  pure  filial  and  fraternal  loves.  There  is  nothing 
eottfra-natural,  nothing  unreasonable,  in  this  doctrine  of  regen- 
eration. It  is  a  fundamental  principle  of  the  Christian  Religion. 
This  accounts  for  the  universal  sinfulness  of  mankind  in  their 
natural  development,  before  spiritual  regeneration.  It  could 
not  be  otherwise  with  human  nature,  in  its  first  plane  of  devel- 
opment. 'Hence  the  entire  Christian  Religion  justly  assumes 
that  all  mankind  need  to  be  regenerated, — that  they  must  be 


84  PRACTICAL   CHRISTIAN  SOCIALISM. 

enlightened,  quickened,  called  to  the  exercise  of  faith  and 
repentance,  placed  under  the  wholesome  discipline  of  the  cross, 
and  sanctified  by  the  all-cleansing  influence  of  the  Holy  Spirit. 
Just  assume  that  mankind  in  their  primary  development  are 
truly  spiritual,  governed  by  heavenly  and  unselfish  loves, 
naturally  addicted  to  spiritual  truth  and  good,  and  what  then  ? 
If  this  were  true,  you  would  have  naturally  a  sinless,  holy, 
happy  world  of  human  beings,  already  unfolded  for  the  king- 
dom of  God — blooming  and  fragrant  trees  of  the  divine 
paradise.  Then,  what  need  of  a  gospel,  a  Savior,  a  universal 
regeneration  ?  None  at  all.  But  it  was  not,  is  not  so.  It  is 
quite  the  reverse.  Eschewing  the  scholastic  doctrine  of  absolute 
and  total  depravity,  with  all  its  overstrained  accompaniments  ; 
and  also  eschewing  the  equally  scholastic  doctrine  of  man's  ab- 
solute, native  purity  and  heavenly  mindedness  ;  let  us  take  the 
facts  as  they  are,  viz  :  that  universal  human  nature  is  generated 
and  developed  jtittti — on  the  low  plane  of  animal  intellectuality, 
innocent  indeed  at  birth,  but  naturally  selfish,  and  therefore 
universally  manifesting  various  degrees  of  folly  and  sin  ;  that 
in  the  order  of  progress  the  spiritual  man  is  developed  after  the 
animal  man;  that  the  process  of  this  second  development 
is  spiritual  regeneration ;  and  that  this  spiritual  regeneration  is 
necessary  for  mankind.  The  necessity  of  man's  spiritual 
regeneration,  as  an  essential  principle  of  the  Christian  Religion, 
is  plainly  attested  by  many  passages  of  New  Testament  Scrip- 
ture, of  which  the  following  are  samples  : — 

"  Verily,  verily  I  say  unto  thee,  Except  a  man  be  born  again, 
he  cannot  see  the  kingdom  of  God."  "  That  which  is  born  of 
the  flesh  is  flesh  ;  and  that  which  is  born  of  the  Spirit  is  spirit." 
John  iii :  3,  6.  "  But  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that  believe 
on  his  name  :  which  were  born,  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God."  Ib.  i :  12,  13. 
"  The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God  ;  for  they  are  foolishness  unto  him ;  neither  can  he  know 
them,  because  they  are  spiritually  discerned.  But  he  that  is 
spiritual  judgeth  all  things."  1  Cor.  ii :  14,  15.  "  Therefore  if 
any  man  be  in  Christ,  he  is  a  new  creature :  old  things  are 


FUNDAMENTAL  PRINCIPLES.  85 

passed  away  :  behold,  all  things  are  become  new."  2  Cor.  v  : 
17.  "  For  in  Christ  Jesus  neither  circumcision  availeth  any 
thing,  nor  uncircumcision,  but  a  new  creature."  Gal.  vi :  15. 
"  And  you  hath  he  quickened,  who  were  dead  in  trespasses  and 
sins  ;  wherein  in  time  past  ye  walked  according  to  the  course 
of  tliis  world,  according  to  the  prince  of  the  power  of  the  air, 
the  spirit  that  now  worketh  in  the  children  of  disobedience ; 
among  whom  also  we  all  had  our  conversation  in  times  past,  in 
the  lusts  of  our  flesh,  fulfilling  the  desires  of  the  flesh,  and  of 
the  mind ;  and  were  by  nature  the  children  of  wrath,  even  as 
others.  But  God,  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us,  even  when  we  were  dead  in  sins,  hath 
quickened  us  together  with  Christ."  Ephes.  ii :  1 — 5.  "  Not 
by  works  of  righteousness,  which  we  have  done,  but  according 
to  his  mercy  he  saved  us,  by  the  washing  of  regeneration  and 
renewing  of  the  Holy  Ghost."  Titus  iii :  5.  "  Being  born 
again,  not  of  corruptible  seed,  but  of  incorruptible,  by  the  word 
of  God,  which  liveth  and  abideth  forever."  1  Pet.  i :  23. 
"  Love  is  of  God ;  and  every  one  that  loveth  is  born  of  God, 
and  knoweth  God.  He  that  loveth  not  knoweth  not  God ;  for 
God  is  love.,'  1  John  iv  :-  7,  8. 

Inq.  Do  I  understand  you  that  you  reject  the  doctrine  of 
absolute  total  depravity ;  and  also  the  opposite  doctrine  of  ab- 
solute native  purity  and  holiness  ? 

Ex.  Yes.  I  regard  both  these  doctrines  as  mere  scholasti- 
cisms and  untrue  in  their  extreme  assumed  facts. 

Inq.  And  yet  you  insist  that  man  has  his  first  development 
on  a  plane  of  essential  sefishness ;  and  that  hence,  though 
without  any  conscious  or  imputable  sin  in  infancy,  all  men 
grow  up  into  various  degrees  of  folly  and  sin  by  a  natural 
proneness. 

Ex.  Yes  ;  and  hence  the  universal  absolute  necessity  of 
spiritual  regeneration. 

Inq.  Do  you  believe  in  the  popular  doctrine  of  the  Fall  of 
human  nature  in  Adam  ? 

Ex.  No.  I  regard  that  doctrine  as  another  theological  scho- 
lasticism. I  have  no  objection  to  the  idea  of  Adam's  fall  from 
original  simplicity  and  innocence  into  transgression,  physical 


86  PRACTICAL  CHRISTIAN  SOCIALISM. 

perversion  and  moral  perversion.  Nor  have  I  any  objection  to 
the  idea  that  mental  and  moral  qualities  are  hereditarily  trans- 
missible from  generation  to  generation,  in  a  greater  or  less  de- 
gree. All  this  seems  natural  and  reasonable.  But  I  do  object 
to  the  notion  that  our  first  parents  fell  from  a  state  of  pure 
holiness  and  moral  perfection  into  a  state  of  total  depravity, 
and  thereby  involved  universal  human  nature  in  such  depravi- 
ty. I  see  nothing  in  Scripture,  nature  or  reason,  to  warrant 
such  a  sweeping  and  extravagant  doctrine.  Man  is  born  un- 
spiritual,  carnal.  He  is  selfish,  frail  and  prone  to  sin,  as  nat- 
urally developed  on  the  primary  plane  of  his  being.  But  his 
selfishness,  frailty,  sinfulness  is  of  all  grades,  shades  and  mod- 
ifications, from  very  low  and  hateful,  to  very  tolerable  and 
amiable.  The  differences  and  varieties  of  manifestation  in 
individuals  of  the  race  have  this  wide  range.  The  suscepti- 
bility and  the  undeveloped  germ  of  spirituality  are  latent  in 
all ;  and  so  all  are  capable  of  spiritual  regeneration  under  the 
proper  excitabilities  and  conditions. 

Inq.  What  do  you  understand  to  be  the  grand  agent  in  pro- 
ducing spiritual  regeneration  ? 

Ex.  The  holy  Spirit  of  God — the  Christ  Spirit,  as  I  have 
called  it — the  Divine  Spirit  of  Truth,  Wisdom  and  Love. 

Inq.  Is  man  active  and  cooperative  in  regeneration  ? 

Ex.  Always  and  necessarily.  He  exercises  faith  in  the 
divine  and  spiritual,  and  in  the  possibilities  of  his  higher  de- 
velopment. He  prays,  seeks,  knocks,  strives.  He  repents, 
denies  himself  for  righteousness'  sake,  and  struggles  after 
reformation. 

Inq.  Do  you  consider  regeneration  instantaneous  or  gradual  ? 

Ex.  Necessarily  gradual ;  but  of  variously  gradual  degrees  in 
different  individuals.  It  may  commence  very  suddenly  and 
strikingly,  or  very  insensibly  and  noiselessly.  So  it  may  pro- 
gress, and  develop  the  spiritual  nature,  rapidly  or  slowly.  First 
there  is  the  seed,  then  the  germ,  then  the  blade,  and  then  in 
due  time  the  full  corn  in  the  ear. 

Inq.  What  do  you  regard  as  the  infallible  evidence  of 
spiritual  regeneration  ? 

Ex.  A  developed  consciousness  of  spiritual,  moral  and  etei> 


FUNDAMENTAL  PRINCIPLES.  87 

nal  life  in  the  soul ;  selfishness  mortified  willingly  by  the  cross 
of  self-denial ;  true  love  of  God,  of  brother  man,  of  divine 
principles,  and  of  the  universal  good.  These  are  the  appropri- 
ate fruits  of  regeneration.  There  is  no  other  sufficient  evidence 
that  any  human  being  has  experienced  spiritual  regeneration. 
I  need  add  no  more.  I  think  you  must  see  that  The  necessity 
of  spiritual  regeneration  is  a  cardinal  principle  of  the  Christian 
Religion  ;  and  that  without  this  grand  essential  we  cannot  ex- 
pect ever  to  build  up  true  Practical  Christian  Communities, 
much  less  hope  for  the  regeneration  of  universal  humanity. 


88  PRACTICAL   CHRISTIAN  SOCIALISM. 


CONVERSATION    VII 

The  struggle  of  human  nature  from  its  lowest  state  of  imperfection,  internal 
and  external,  through  the  long  career  of  progress  upward  to  harmony  with 
God — Scriptures  relating  to  this  struggle — The  final,  universal  triumph  of 
good  over  evil  proved  to  be  a  cardinal  truth  of  the  Christian  Religion — 
Inquirer's  objections  and  difficulties  answered ;  showing  that  God's  con- 
stitution of  the  universes,  under  conditions  of  progress  from  the  lowest 
imperfection  to  final  perfection,  with  all  their  variety  of  contrast,  is  an 
All-Wise  system — Quotations  from  Pope  and  from  Thompson. 

Inq.  I  have  come  to  hear  what  you  can  say  on  your  eighth 
principle  of  Theological  Truth.  I  am  very  anxious  to  under- 
stand your  views  on  that  theme. 

Ex.  I  will  endeavor  not  to  disappoint  you.  The  principle  to 
be  considered  is, —  The  final  universal  triumph  of  good  over  evil. 
The  Christian  Religion  contemplates  human  nature  as  strug- 
gling through  a  long  and  severe  conflict  for  deliverance  from 
its  frailty,  error,  sin  aud  misery.  This  is  a  struggle  of  the 
spiritual  mind  with  the  carnal  mind.  It  is  a  conflict  of  truth 
with  error,  light  with  darkness,  love  with  selfishness,  right  with 
wrong,  good  with  evil.  Once  commenced,  it  constantly  goes 
on  in  each  individual  until  truth  and  love,  right  and  good,  gain 
the  victory.  Likewise  between  lower  and  higher  souls,  the 
more  carnal  and  the  more  spiritual.  Likewise  between  the 
carnal  and  the  carnal,  the  selfish  and  the  selfish,  the  revengeful 
and  the  revengeful.  Likewise  between  classes,  parties,  sects 
and  nations — the  wicked  against  the  wicked,  the  wicked  against 
the  righteous,  the  less  righteous  against  the  more  righteous, 
and  the  less  progressive  against  the  more  progressive.  Hence 
Jesus  declared  that  he  came  not  to  bring  peace,  but  a  sword 
of  division  among  mankind ;  well  knowing  that  so  long  as  the 
world  was  low,  dark,  corrupt  and  unwilling  to  reform,  in  re- 
spect to  the  great  majority,  opposition,  hatred  and  persecution*, 
would  certainly  be  drawn  forth  against  those  who  should  em- 


FUNDAMENTAL  PRINCIPLES.  80 

brace  truth  and  righteousness.  Hence  also  he  knew  that  the 
animal  man  would  war  with  the  spiritual  man,  so  soon  as  the 
latter  should  be  born  in  every  individual ;  and  that  the  cross 
must  be  taken  up  daily,  in  order  to  the  triumph  of  the  spiritual 
mind  over  the  carnal.  Hence  Paul  wrote  as  in  the  following 
passages : — 

"  Is  the  law  sin  ?  God  forbid.  Nay,  I  had  not  known  sin 
but  by  the  law :  for  I  had  not  known  lust,  except  the  law  had 
said,  Thou  shalt  not  covet.  But  sin,  taking  occasion  by  the 
commandment,  wrought  in  me  all  manner  of  concupiscence. 
For  without  the  law  sin  was  dead.  For  I  was  alive  without 
the  law  once,  but  when  the  commandment  came  sin  revived, 
and  I  died."  "  Wherefore  the  law  is  holy,  and  the  command- 
ment holy,  and  just,  and  good.  Was  then  that  which  was  good 
made  death  unto  me  ?  God  forbid.  But  sin  that  it  might 
appear  sin,  working  death  in  me  by  that  which  is  good  ;  that  sin 
by  the  commandment  might  become  exceeding  sinful.  For 
we  know  that  the  law  is  spiritual ;  but  I  am  carnal,  sold  under 
sin."  "  For  I  know  that  in  me  (that  is  in  my  flesh),  dwelleth 
no  good  thing  :  for  to  will  is  present  with  me,  but  how  to  perform 
that  which  is  good  I  find  not."  "  I  delight  in  the  law  of  God 
after  the  inward  man.  But  I  see  another  law  in  my  members 
warring  against  the  law  of  my  mind,  and  bringing  me  into  captiv- 
ity to  the  law  of  sin  which  is  in  my  members.  O  wretched  man 
that  I  am,  who  shall  deliver  me  from  the  body  of  this  death  ?" 
Rom.  vii :  7 — 24.  "  They  that  are  after  the  flesh  do  mind  the 
things  of  the  flesh  ;  but  they  that  are  after  the  Spirit  the  things 
of  the  Spirit.  For  to  be  carnally  minded  is  death ;  but  to  be 
spiritually  minded  is  life  and  peace.  Because  the  carnal  mind 
is  enmity  against  God  :  for  it  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be.  So  then  they  that  are  in  the  flesh  [in 
the  fleshly  mind]  cannot  please  God.  But  ye  are  not  in  the 
flesh,  but  in  the  Spirit,  if  so  be  that  the  Spirit  of  God  dwell  in 
you.  Now  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none 
of  his."  Ib.  viii :  o — 9.  "  Walk  in  the  Spirit  and  ye  shall  not 
fulfill  the  lust  of  the  flesh.  For  the  flesh  lusteth  against  the 
Spirit,  and  the  Spirit  against  the  flesh ;  and  these  are  contrary 
the  one  to  the  other ;  so  that  ye  cannot  do  the  things  that  ye 
12 


90  PRACTICAL  CHRISTIAN  SOCIALISM. 

would."  Gal.  v:  16,  17.  "  The  weapons  of  our  warfare  are 
not  carnal,  but  mighty  through  God  to  the  pulling  down  of 
strong  holds,  casting  down  imaginations,  and  every  high  thing 
that  exalteth  itself  against  the  knowledge  of  God,  and  bringing 
into  captivity  every  thought  to  the  obedience  of  Christ." 
2  Cor.  x  :  4,  5.  "  Finally,  my  brethren,  be  strong  in  the  Lord, 
and  in  the  power  of  his  might.  Put  on  the  whole  armor  of 
God,  that  ye  may  be  able  to  stand  against  the  wiles  of  the 
devil.  For  we  wrestle  not  against  flesh  and  blood  ;  but  against 
principalities,  against  powers,  against  the  rulers  of  the  darkness 
of  this  world,  against  spiritual  wickedness  in  high  places. 
Wherefore  take  unto  you  the  whole  armor  of  God,  that  ye  may 
be  able  to  withstand  in  the  evil  day,  and  having  done  all,  to 
stand."  Ephes.  vi  :  10 — 13. 

Inq.  According  to  your  ideas  then,  this  individual,  social, 
universal  conflict,  or  warfare,  is  going  on  and  will  go  on  in  the 
soul  between  the  carnal  and  spiritual  minds,  between  souls  vari- 
ously more  or  less  carnal  or  spiritual,  between  societies  variously 
carnal  or  spiritual,  in  fine,  between  all  the  powers  of  Light  and 
Darkness  manifestable  in  human  nature,  till  at  last  Truth  and 
Righteousness  shall  triumph  over  their  opposites. 

Ex.  Yes. 

Inq.  And  you  are  sure  that  the  Scriptures  affirm  your  eighth 
principle,  as  a  cardinal  truth  in  the  Christian  Religion,  viz  : 
The  final  universal  triumph  of  Good  over  Evil  ? 

Ex.  I  am ;  and  I  present  the  following  passages  as  samples 
of  their  class  : — 

"  I  indeed  baptize  you  with  water  unto  repentance  ;  but  he 
that  cometh  after  me  is  mightier  than  I,  whose  shoes  I  am  not 
worthy  to  bear  :  he  shall  baptize  you  with  the  Holy  Ghost,  and 
with  fire.  Whose  fan  is  in  his  hand,  and  he  will  thoroughly 
purge  his  floor,  and  gather  his  wheat  into  his  garner ;  but  he 
will  burn  up  the  chaff  with  unquenchable  fire."  Matt,  iii:  11, 
12.  "  Behold  the  Lamb  of  God  that  taketh  away  the  sin  of 
the  world."  John  i :  29.  "  Think  not  that  I  am  come  to  de- 
stroy the  law  or  the  prophets  :  I  am  not  come  to  destroy,  but 
to  fulfill.  For  verily  I  say  unto  you,  Till  heaven  and  earth 
pass,  one  jot  or  one  tittle  shall  in  no  wise  pass  from  the  law, 


FUNDAMENTAL  PRINCIPLES.  01 

till  all  be  fulfilled."  Matt,  v :  17,  18.  "  Behold  my  servant, 
whom  I  have  chosen  ;  my  beloved,  in  whom  my  soul  is  well 
pleased  :  I  will  put  my  spirit  upon  him,  and  he  shall  show 
judgment  to  the  Gentiles.  He  shall  not  strive,  nor  cry  ;  neither 
shall  any  man  hear  his  voice  in  the  streets.  A  bruised  reed 
shall  he  not  break,  and  the  smoking  flax  shall  he  not  quench, 
till  he  send  forth  judgment  unto  victory."  Matt,  xii :  18,  20. 
"  For  the  Son  of  man  is  come  to  save  that  which  is  lost."  Ib. 
xviii :  11.  "  All  power  is  given  unto  me  in  heaven  and  in  earth." 
Ib.  xxviii :  18.  "  After  this  manner  therefore  pray  ye,  Our 
Father  who  art  in  heaven,  Hallowed  be  thy  name.  Thy  king- 
dom come.  Thy  will  be  done  in  earth,  as  it  is  in  heaven."  Ib. 
vi :  9,  10.  "  The  kingdom  of  heaven  is  like  to  a  grain  of 
mustard  seed,  which  a  -man  took,  and  sowed  in  his  field  ;  which 
is  indeed  the  least  of  all  seeds  ;  but  when  it  is  grown,  it  is  the 
greatest  among  herbs,  and  becometh  a  tree,  so  that  the  birds  of 
the  air  come  and  lodge  in  the  branches  thereof."  "  The  king- 
dom of  heaven  is  like  unto  leaven,  which  a  woman  took,  and 
hid  in  three  measures  of  meal,  till  the  whole  was  leavened." 
Ib.  xiii:  31 — 33.  "Fear  not;  for,  behold,  I  bring  you  good 
tidings  of  great  joy,  which  shall  be  to  all  people.  For  unto  you 
is  born  this  day,  in  the  city  of  David,  a  Savior,  who  is  Christ 
the  Lord."  "And  suddenly  there  was  with  the  angel  a  multi- 
tude of  the  heavenly  host,  praising  God,  and  saying,  Glory  to 
God  in  the  highest,  and  on  earth  peace,  good  will  towards 
men."  Luke  ii :  10,  11,  13,  14.  "For  God  sent  not  his  Son 
into  the  world  to  condemn  the  world,  but  that  the  world  through 
him  might  be  saved."  John  iii :  17.  "  The  Father  loveth  the 
Son,  and  hath  given  all  things  into  his  hands."  Ib.  iii :  35.  "  I 
came  down  from  heaven,  not  to  do  mine  own  will,  but  the  will 
of  him  that  sent  me.  And  this  is  the  Father's  will  who  hath 
sent  me,  that  of  all  which  he  hath  given  me  I  should  lose 
nothing,  but  raise  it  up  again  at  the  last  day.  Ib.  vi ;  38,  39. 
"  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto 
me."  Ib.  xii :  32.  "  And  he  shall  send  Jesus  Christ,  who  be- 
fore was  preached  unto  you  ;  whom  the  heavens  must  receive 
until  the  times  of  the  restitution  of  all  things,  which  God  hath 
spoken  by  the  mouth  of  all  his  holy  prophets  since  the  world 


92  PRACTICAL  CHRISTIAN  SOCIALISM. 

began."  Acts  iii :  20,  21.  "  And  he  commanded  us  to  preach 
unto  the  people,  and  to  testify  that  it  is  he  who  was  ordain- 
ed of  God  to  be  the  Judge  of  quick  and  dead."  Ib.  x :  42. 
"  The  law  entered  that  the  offense  might  abound  ;  but  where 
sin  abounded  grace  did  much  more  abound ;  that  as  sin  hath 
reigned  unto  death,  even  so  might  grace  reign  through  righte- 
ousness unto  eternal  life,  by  Jesus  Christ  our  Lord."  Rom.  v : 
20,  21.  "  The  earnest  expectation  of  the  creature  waiteth  for 
the  manifestation  of  the  sons  of  God.  For  the  creature  was 
made  subject  to  vanity,  not  willingly,  but  by  reason  of  him 
who  hath  subjected  the  same  in  hope.  Because  the  creature 
also  itself  shall  be  delivered  from  the  bondage  of  corruption 
into  the  glorious  liberty  of  the  children  of  God.  For  we  know 
that  the  whole  creation  groaneth  and  travaileth  in  pain  together 
until  now."  Ib.  viii :  19 — 22.  "  For  God  hath  concluded  them 
all  in  unbelief  that  he  might  have  mercy  upon  all.  O  the  depth 
of  the  riches  both  of  the  wisdom  and  knowledge  of  God  !  How 
unsearchable  are  his  judgments,  and  his  ways  past  finding  out ! 
For  who  hath  known  the  mind  of  the  Lord  ?  Or  who  hath 
been  his  counsellor  ?  Or  who  hath  first  given  to  him,  and  it  shall 
be  recompensed  unto  him  again  ?  For  of  him,  and  through  him, 
and  to  him  are  all  things,  to  whom  be  glory  forever.  Amen."  Ib. 
xi :  32 — 36.  "  Whether  we  live,  we  live  unto  the  Lord ;  and 
whether  we  die,  we  die  unto  the  Lord  ;  whether  we  live  there- 
fore or  die,  we  are  the  Lord's.  For  to  this  end  Christ  both 
died,  and  rose,  and  revived  again,  that  he  might  be  Lord  both 
of  the  dead  and  living."  Ib.  xiv :  8,  9.  "  For  as  in  Adam  all 
die,  even  so  in  Christ  shall  all  be  made  alive."  "  For  he  must 
reign  till  he  hath  put  all  enemies  under  his  feet.  The  last  en- 
emy that  shall  be  destroyed  is  death."  "  And  when  all  things 
shall  be  subdued  unto  him,  then  shall  the  Son  also  himself  be 
subject  unto  him  that  did  put  all  things  under  him,  that  God 
may  be  all  in  all."  "  Then-  shall  be  brought  to  pass  the  saying 
that  is  written,  Death  is  swallowed  up  in  victory.  O  death, 
where  is  thy  sting  ?  O  grave  where  is  thy  victory  ?  The  sting 
of  death  is  sin ;  and  the  strength  of  sin  is  the  law.  But  thanks 
be  to  God,  who  giveth  us  the  victory  through  our  Lord  Jesus 
Christ.  Therefore,  my  beloved  brethren,  be  ye  steadfast,  un- 


FUNDAMENTAL  PRINCIPLES.  93 

movable,  always  abounding  in  the  work  of  the  Lord,  forasmuch 
as  ye  know  that  your  labor  is  not  in  vain  in  the  Lord."  1  Cor. 
xv  :  22,  25,  26,  28,  54 — 58.  "  Wherein  he  hath  abounded  to- 
ward us  in  all  wisdom  and  prudence ;  having  made  known 
unto  us  the  mystery  of  his  .will,  according  to  his  good  pleasure 
which  he  hath  purposed  in  himself;  That  in  the  dispensation 
of  the  fullness  of  times,  he  might  gather  together  in  one  all 
things  in  Christ,  both  which  are  in  heaven  and  which  are  on 
earth,  even  in  him."  "  He  raised  him  from  the  dead,  and  set 
him  at  his  own  right  hand  in  the  heavenly  places,  far  ab(3ve  all 
principality  and  power,  and  might  and  dominion,  and  every 
name  that  is  named,  not  only  in  this  world,  but  also  in  that 
which  is  to  come  ;  and  hath  put  all  things  under  his  feet,  and 
gave  him  to  be  the  head  over  all  things  to  the  church ;  which 
is  his  body,  the  fullness  of  him  that  filleth  all  in  all."  Eph.  1  : 
8 — 10,  20 — 23.  "  Wherefore  he  saith,  When  he  ascended  up 
on  high,  he  led  captivity  captive,  and  'gave  gifts  unto  men. 
Now  that  he  ascended,  what  is  it  but  that  he  also  descended 
first  into  the  lower  parts  of  the  earth.  He  that  descended  is 
the  same  also  that  ascended  up  far  above  all  heavens,  that  he 
might  fill  all  things,  And  he  gave  some  apostles,  and  some 
prophets,  and  some  evangelists,  and  some  pastors  and  teach- 
ers ;  for  the  perfecting  of  the  saints,  for  the  work  of  the  minis- 
try, for  the  edifying  of  the  body  of  Christ ;  till  we  all  come  in 
the  unity  of  the  faith,  and  of  the  knowledge  of  the  Son  of 
God,  unto  a  perfect  man,  unto  the  measure  of  the  stature  of 
the  fullness  of  Christ."  Ib.  iv:  8 — 13.  "  Wherefore  God  also 
hath  highly  exalted  him,  and  given  him  a  name  which  is  above 
every  name ;  that  at  the  name  of  Jesus  every  knee  should 
bow,  of  things  in  heaven,  and  things  in  earth,  and  things  un- 
der the  earth :  and  that  every  tongue  should  confess  that  Jesus 
Christ  is  Lord,  to  the  glory  of  God  the  Father."  Phil,  ii :  9 — 
11.  "  For  it  pleased  the  Father  that  in  him  should  all  fullness 
dwell :  and,  having  made  peace  through  the  blood  of  his  cross, 
by  him  to  reconcile  all  things  unto  himself;  by  him,  I  say, 
whether  they  be  things  in  earth  or  things  in  heaven."  Col.  i : 
19,  20.  "I  exhort  therefore,  that,  first  of  all,  supplications, 
prayers,  intercessions  and  giving  of  thanks  be  made  for  all 


04  PRACTICAL   CHRISTIAN  SOCIALISM. 

men :  *  # ;  for  this  is  good  and  acceptable  in  the  sight  of  God 
our  Savior ;  who  will  have  all  men  to  be  saved,  and  to  come 
unto  the  knowledge  of  the  truth.  For  there  is  one  God,  and 
one  mediator  between  God  and  men,  the  man  Christ  Jesus  ; 
who  gave  himself  a  ransom  for  all,  to  be  testified  in  due  time." 
1.  Tim.  ii :  1 — 6.  "  We  see  Jesus,  who  was  made  a  little  low- 
er than  the  angels,  for  the  suffering  of  death,  crowned  with 
glory  and  honor ;  that  he  by  the  grace  of  God  should  taste 
death  for  every  man."  Forasmuch  then  as  the  children  are 
partakers  of  flesh  and  blood,  he  also  himself  likewise  took  part 
<of  the  same ;  that  through  death  he  might  destroy  him  that  had 
the  power  of  death,  that  is  the  devil ;  and  deliver  them  who 
through  fear  of  death  were  all  their  lifetime  subject  to  bond- 
age." Heb.  ii:  9,  14,  15.  For  this  purpose  the  Son  of  God 
was  manifested,  that  he  might  destroy  the  works  of  the  devil." 
1  John  iii :  8.  "  God  is  love.  In  this  was  manifested  the  love 
of  God  toward  us,  because  that  God  sent  his  only  begotten 
Son  into  the  world,  that  we  might  live  through  him."  "  And 
we  have  seen  and  do  testify  that  the  Father  sent  the  Son  to 
be  the  Savior  of  the  world."  Ib.  iv :  8,  9,  14.  "  And  I  saw  a 
new  heaven  and  a  new  earth ;  for  the  first  heaven  and  the 
first  earth  were  passed  away ;  and  there  was  no  more  sea. 
And  I  John  saw  the  holy  city,  new  Jerusalem,  coming  down 
from  God  out  of  Heaven,  prepared  as  a  bride  adorned  for  her 
husband.  And  I  heard  a  great  voice  out  of  heaven,  saying, 
Behold,  the  tabernacle  of  God  is  with  men,  and  he  will  dwell 
with  them,  and  they  shall  be  his  people,  and  God  himself  shall 
be  with  them,  and  be  their  God.  And  God  shall  wipe  away  all 
tears  from  their  eyes ;  and  there  shall  be  no  more  death,  neither 
sorrow,  nor  crying,  neither  shall  there  be  any  more  pain ;  for 
the  former  things  are  passed  away.  And  he  that  sat  upon  the 
throne  said,  Behold,  I  make  all  things  new.  And  he  said  unto 
me,  Write  ;  for  these  words  are  true  and  faithful."  Rev.  xxi  : 
1—5. 

I  think  these  testimonies  are  pertinent,  clear  and  conclusive. 
By  them  we  perceive  what  the  will,  aim,  purpose  of  God  is ; 
what  he  manifested  himself  through  Jesus  Christ  to  accom- 
plish ;  what  the  reign  of  Christ  is  designed  to  effect ;  what  all 


FUNDAMENTAL  PRINCIPLES.  95 

the  holy  prophets  have  predicted  as  the  grand  consummation ; 
and  what  all  true  saints  are  taught  to  pray  for  in  faith,  and 
labor  for  in  patient  hope.  Is  it  any  thing  less  than  The  final 
universal  triumph  of  Good  over  Evil — the  triumph  of  truth  and 
righteousness,  holiness  and  happiness  ? 

Inq.  I  cannot  see  that  it  is.  I  think  you  have  abundantly 
substantiated  your  eighth  proposition  of  Theological  Truth,  as 
one  of  the  essential  divine  principles  of  the  Christian  Religion, 
at  least  so  far  as  the  testimony  of  Scripture  is  concerned.  I 
confess,  I  was  not  aware  that  such  a  strong  and  well  linked 
chain  of  proofs  could  be  presented.  Unless  it  can  be  shown 
that  The  final,  universal  triumph  of  truth  and  righteousness  is 
not  a  glorious  good  to  be  prayed  and  labored  for  in  hope ;  or 
that  Christ  will  not  reign  till  it  be  accomplished ;  or  that  God 
did  not  manifest  himself  in  his  Son  to  effect  such  a  result ;  or 
that  it  is  contrary  to  his  desire,  aim,  will,  and  purpose  to  con- 
summate such  a  triumph,  I  do  not  see  how  your  conclusion  can 
be  avoided.  And  if  either  of  these  negatives  can  be  supported, 
then  I  see  not  what  could  be  made  of  your  Scripture  testimo- 
nies. So  far  as  Scripture  is  concerned,  I  am  satisfied.  But 
on  other  grounds  I  cannot  say  that  I  am.  I  cannot  understand 
wliy  an  All-Perfect,  Infinite  God  should  create  universes  that 
require  such  a  severe  and  protracted  struggle  to  reach  a  state 
of  perfection.  The  triumph  of  truth  and  righteousness,  holi- 
ness and  happiness,  as  you  demonstrate  it,  is  unspeakably  sub- 
lime and  glorious  ;  but  how  much  better  to  have  constituted  all 
things  perfect  at  once,  without  any  struggle  at  all,  and  of  course 
without  any  occasion  for  a  triumph.  What  say  you  to  this? 

Ex.  I  do  not  believe  it  would  have  been  better  for  any  uni- 
verse of  rational  and  moral  intelligences  to  be  constituted  per- 
fect at  once,  without  any  struggle  at  all. 

Inq.  Why  not  ?     I  cannot  imagine  the  reasons. 

Ex.  For  three  general  reasons.  1.  Perfect  beings  could  not 
be  happy  without  imperfect  beings  to  love,  bless  and  elevate. 
2.  Imperfect  beings  could  not  be  happy  without  progress  from 
a  lower  to  a  higher  condition.  3.  Neither  perfect  nor  imper- 
fect beings  could  be  happy  without  multiform  variety,  contrast 
and  change  in  the  scale  of  being,  in  the  condition  of  things, 


96  PRACTICAL  CHRISTIAN  SOCIALISM. 

and  in  the  course  of  events.  Let  us  test  these  three  reasons. 
We  say  God  is  an  All- Perfect  Being.  If  so  he  must  be  capa- 
ble of  all-perfect  happiness.  In  what  then  must  that  happiness 
consist  ?  It  cannot  consist  in  any  thing  given  to  him  from 
without  himself  as  a  supply  for  his  needs ;  since  an  All-Perfect 
Being  has  no  needs  that  can  be  thus  supplied.  It  cannot  con- 
sist in  the  gratification  of  self-esteem,  self-will,  self-aggrand- 
izement, or  any  other  selfish  attribute ;  since  an  All- Perfect 
Being  is  infinitely  above  all  pride  and  selfishness.  It  must 
consist  in  creating,  disciplining,  providing  for,  and  blessing  be- 
ings that  are  finite  and  imperfect.  God  is  Love.  But  what 
would  Love  be  without  beings  on  whom  to  bestow  it  ?  God  is 
perfect  in  Wisdom.  But  what  would  Wisdom  be  without  be- 
ings to  discipline,  to  guide,  to  inspire  and  elevate  ?  God  is 
perfect  in  Power.  But  what  would  Power  be  that  was  never 
exercised  ?  The  happiness  of  all  beings  consists  in  the  proper 
exercise  of  their  normal  affection,  intelligence  and  ability. 
This  must  be  as  true  of  God  as  of  all  other  beings.  There- 
fore, in  order  to  the  highest  happiness  of  his  divine  nature, 
God  must  be  in  the  legitimate  exercise  of  all  his  attributes. 
And  in  order  to  this,  he  must  be  a  Creator,  Governor  and  Ben- 
efactor of  numberless  creatures.  But  this  could  not  be  without 
imperfection  in  those  creatures  of  numberless  degrees  and 
variety. 

Inq.  How  so  ?     Why  not  have  them  all  absolutely  perfect  ? 

Ex.  If  they  were  so,  they  would  be  his  own  equals — mere 
repetitions  of  himself,  or  at  least  existing  on  the  exact  plane 
of  his  own  nature.  And  in  that  case,  neither  he  nor  they  could 
be  happy  without  inferiors — needy  and  dependent  children  to- 
ward whom  to  exercise  all-perfect  Love,  Wisdom,  and  Power. 
Besides,  the  creation  of  one  All-Perfect,  Infinite  Being  by  an- 
other is  a  self-evident  absurdity.  But  even  were  this  possible, 
divine  happiness  would  still  be  impossible,  for  want  of  depend- 
ent beings  to  bless.  The  divine  nature,  being  perfect  in  itself 
and  without  the  least  selfishness,  must  find  all  its  own  blessed- 
ness in  blessing  others — in  giving,  not  in  receiving.  Do  you 
not  see  that  it  must  be  so  ? 

Inq.  The  idea  is  new  to  me,  and  as  beautiful  as  it  is  new. 


FUNDAMENTAL  P1UNC1PLE8.  97 

You  are  right  thus  far.  But,  though  created  beings  must  him* 
been  constituted  finite,  and  in  a  degree  imperfect,  why  might 
not  God  have  created  them  so  nearly  perfect,  that  they  should 
all  commence  existence  as  good  as  the  angels,  or  at  least  as 
good  as  the  very  best  of  human  beings  in  this  world?  Then 
an  inconceivable  amount  of  error,  folly,  sin  and  suffering  would 
have  been  prevented,  which  now  exist. 

Ex.  But  perhaps  a  still  greater  amount  of  wisdom,  righteous- 
ness and  happiness  would  have  been  prevented.  Consider 
that  you  have  already  admitted  the  necessity  of  imperfection 
to  a  certain  extent,  as  indispensable  to  the  divine  happiness. 
With  this  you  have  admitted  a  degree  of  folly  and  sin,  so  far 
as  respects  the  best  of  human  beings ;  for  none  of  these  have 
been  wholly  free  from  sin,  or  at  least  from  suffering  by  reason 
of  imperfection.  Now  proceed  a  step  further,  and  ask  yourself 
how  your  cvmparatwety  good  angels  and  men  are  to  find  hap- 
piness ? 

Liq.  I  should  answer,  in  loving,  worshiping  and  progressing 
towards  their  All- Perfect  Father ;  and,  of  course,  in  loving 
each  other. 

Ex.  Very  well.  But  the  nearer  they  become  like  God,  the 
more  necessarily  will  their  happiness  consist  in  imparting  good 
to  inferiors,  will  it  not?  And  in  the  same  ratio  of  progress  will 
they  cease  to  need  each  other's  aid  and  sympathy.  Now  tell 
me  how  you  are  to  render  them  happy,  without  adjoining  to 
them  several  descending  grades  of  beings  more  imperfect  than 
themselves  ? 

Liq.  There  I  am  silenced  again.  You  have  given  me  anoth- 
er new  idea,  viz  :  that  as  men  or  angels  find  happiness  in  ap- 
proaching to  God,  and  partaking  of  his  divine  nature  in  their 
upward  progress,  they  become  proportionately  desirous  of  doing 
good  to  beings  in  a  lower  condition,  or  sphere,  than  themselves. 
A  heavenly  thought !  Thus  you  force  me  to  admit  that  it  may 
be  best  there  should  be  many  grades  of  imperfect  beings.  But 
when  we  get  so  low  in  the  scale  that  a  grade  of  beings  could 
take  no  pleasure  in  elevating  those  beneath  them,  why  should 
the  All-Perfect  God  create  any  lower? 

Ex.  We  are  not  quite  sure  that  there  is  a  grade  so  low  as  to 
13 


98  PRACTICAL   CHIUSTIAN  SOCIALISM. 

take  no  interest  in  a  still  lower,  at  least  till  we  get  below  the 
humans.  But  if  there  were  such  a  grade,  it  might  be  one  ca- 
pable of  progress ;  and  that  progress  might  require  for  its  stim- 
ulus the  variety  and  contrast  of  beings,  things  and  conditions 
beneath  itself;  so  that  nothing,  on  the  whole,  is  absolutely  un- 
wise in  the  grand  system  of  things. 

Inq.  In  that  way  it  seems  to  me  you  would  make  out  that 
there  is  neither  error,  folly,  sin,  nor  wrong  in  our  universe,  nor 
in  any  other  universe  of  the  whole  Infinitarium. 

Ex.  Not  exactly  so.  I  should  only  make  out  that  on  God's 
part  there  was  none;  and  that  in  his  infinite  Wisdom  and 
Goodness  he  so  governs  the  grand  system  of  his  operations  as 
to  render  even  the  errors,  follies,  sins  and  wrongs,  exhibited 
by  his  imperfect  creatures  in  the  lower  stages  of  their  prog- 
ress, conducive  to  the  highest  good  of  all ;  so  that,  in  HIS  de- 
signs and  overrulings,  all  things  considered,  "  whatsoever  is  is 
right" — is  BEST. 

Inq.  That  is  a  very  glorious  conclusion,  I  grant ;  but  if  once 
adopted,  how  can  any  man  be  blamed,  condemned  or  chas- 
tized for  sin  ? 

Ex.  Are  we  obliged  to  impeach  the  Wisdom  and  Goodness 
of  God,  in  order  to  find  just  causes  for  the  condemnation  and 
correction  of  sinful  creatures?  Every  being  is  morally  re- 
sponsible for  his  conduct  according  to  the  degree  of  his  light 
and  ability,  and  according  to  the  motive  from  which  he  acts. 
Each  has  a  standard  of  right,  higher  or  lower.  Each  is  con- 
scious of  a  certain  ability  to  do  right  or  wrong.  And  each 
knows  within  himself  whether  his  leading  motive  in  any  case 
was  to  do  right  or  not.  Therefore  it  is  just  that  each  sinner 
should  be  condemned  and  corrected  by  his  own  standard,  and 
in  strict  accordance  with  his  infidelity  to  that  standard.  This 
is  for  the  highest  good  of  all  beings.  It  is  therefore  an  integral 
part  of  the  divine  system  of  government.  Now  suppose  fur- 
ther that  God  also  takes  care  that  all  partial  evil  shall  be  made 
to  work  out  universal  good ;  that  all  the  errors,  follies,  sins  and 
punishments  of  his  imperfect  creatures  shall  be  rendered  harm- 
less, and  even  beneficent,  on  the  whole.  Suppose  this,  I  say ; 
and  what  then  ?  Does  it  exculpate  the  real  guilt  of  his  crea- 


FUNDAMENTAL  PRINCIPLES.  99 

tares  ?  By  no  means.  They  meant  what  they  did  unto  evil ; 
but  he  overruled  it  unto  good.  No  thanks  to  them.  "  Let  God 
be  true,  and  every  man  a  liar."  Let  man  stand  for  what  he  is, 
and  God  be  glorified  for  what  he  has  done  and  is  doing  in  his 
own  infinite  perfection  ;  "  of  whom,  through  whom,  and  to 
whom,  are  all  things."  Can  you  avoid  my  conclusion  ? 
Inq.  I  do  not  see  that  I  can. 

Ex.  You  acknowledge  then,  that  God  has  done  wisely  in 
constituting  his  universes  with  all  the  imperfection,  variety, 
contrast  and  other  requisites  to  the  long  struggling  progress  I 
have  been  contemplating  ;  and  that  the  final  triumph  of  truth 
and  righteousness,  order,  harmony  and  bliss,  is  more  glorious 
with,  than  it  could  have  been  without  such  a  struggle  ;  in  other 
words,  that  the  Christian  Religion  is  sublimely  correct  and 
profound,  even  in  its  philosophy  ? 

Inq.  I  am  constrained  to  acknowledge  this  ;  and  I  rejoice 
that  it  has  been  rendered  so  plain  to  my  understanding. 

Ex.  Permit  me  then  to  close  with  the  following  pertinent 
quotations  from  two  eminent  Poets  : 

"  Of  systems  possible,  if  'tis  confest 

That  wisdom  infinite  must  form  the  best, 

Where  all  must  fall  or  not  coherent  be, 

And  all  that  rises  rise  in  due  degree  ; 

Then  in  the  scale  of  reasoning  life  'tis  plain 

There  must  be,  somewhere,  such  a  rank  as  man ; 

And  all  the  question  (wrangle  e'er  so  long) 

Is  only  this, — If  God  has  placed  him  wrong  ? 
Respecting  man,  whatever  wrong  we  call, 

May, — must  be  right  as  relative  to  all." 

««  Then  say  not  man's  imperfect,  Heaven  in  fault ; 

Say  rather  man's  as  perfect  as  he  ought ; 

His  knowledge  measured  to  his  state  and  place, 

His  time  a  moment,  and  a  point  his  space. 

If  to  be  perfect  in  a  certain  sphere, 

What  matter  soon  or  late,  or  here,  or  there  ? 

The  blessed  to-day  is  as  completely  so 

As  who  began  a  thousand  years  ago." 

"  Cease  then,  nor  order  imperfection  name; 

Our  proper  bliss  depends  on  what  we  blame. 

Know  thy  own  point ;  this  kind,  this  due  degree 
Of  blindness,  weakness,  Heaven  bestows  on  thee. 


100  PRACTICAL   CHRISTIAN  SOCIALISM. 

Submit — in  this  or  any  other  sphere, 

Secure  to  be  as  blest  as  thou  canst  bear  ; 

Sate  in  the  hand  of  one  disposing  Power, 

Or  in  the  natal,  or  the  mortal  hour. 

All  nature  is  but  art  unknown  to  thee ; 

All  chance  direction,  which  thou  canst  not  see ; 

All  discord  harmony  not  understood  ; 

All  partial  evil  universal  good ; 

And  spite  of  pride,  in  erring  reason's  spite, 

One  truth  is  clear,  Whatever  is  is  right" 

POPE. 

"  I  cannot  go 

Where  Universal  Love  not  smiles  around, 
Sustaining  all  yon  orbs,  and  all  their  suns ; 
From  seeming  evil  still  educing  good, 
And  better  thence  again,  and  better  still 
In  infinite  progression. — But  I  lose 
Myself  in  Him,  in  Light  Ineffable; 
Come  then,  expressive  silence,  muse  His  praise. 

THOMPSON, 


FUNDAMENTAL  PRINCIPLES.  101 


CONVERSATION    VIII. 

Expositor  Is  prepared  to  take  up  the  Principles  of  Personal  Righteousness — 
Inquirer  calls  for  more  critical  definitions  of  the  terra  principle,  &c — Defini- 
tions given — What  true  personal  righteousness  is — The  eight  principles  of 
it  repeated — The  1st,  Reverence  for  the  divine,  &c.,  considered — Meaning 
of  the  terms  in  which  this  principle  is  stated — Radical  distinction  shown 
between  the  Divine  Nature  and  external  Nature :  also  between  spiritual 
and  material  realities — Co-eternity  of  God,  Soul-Spirit  and  Matter — Dis- 
tinctions between  them — The  seven  grades  of  Matter,  also  of  Soul- Spirit — 
Constitution  of  the  Iiinnitarium — Cycles  of  existence— The  ultimate  per- 
fection of  the  soul — The  six  Infinities — Explanation  respecting  true 
Reverence  as  a  principle — Subject  to  be  concluded  in  the  next  Conversa- 
tion. 

Ex.  Having  illustrated  and  established  my  Eight  Principles 
of  Theological  Truth,  as  divine  essentials  of  the  Christian 
Religion,  I  am  now  ready  to  take  up  those  in  the  Second  Di- 
vision. 

Inq.  Before  you  proceed,  I  wish  you  would  critically  define 
what  you  mean  by  the  term  principle.  Perhaps  you  have  al- 
ready done  so  with  sufficient  clearness  to  satisfy  most  minds. 
Indeed,  I  myself  understand  the  general  idea  conveyed  in  your 
use  of  the  term  ;  but  I  find  people  in  general  use  a  variety  of 
terms,  such  as  doctrine,  dogma,  tenet,  opinion,  sentiment,  &c., 
almost  synonymously  with  principle,  so  that  I  cannot  converse 
without  an  unpleasant  confusion  of  ideas. 

Ex.  If  I  have  not  been  sufficiently  accurate  and  explicit 
already,  I  will  try  to  make  myself  so  now ;  for  I  abhor  the 
prevalent  vague  and  confused  use  of  terms,  as  much  as  you  or 
any  other  person  possibly  can.  The  term  principle  is  used  with 
some  variety  of  signification,  even  when  used  with  strict  pro- 
priety, and  of  course  by  undisciplined  minds  very  loosely.  I 
mean  by  the  word  principle,  chief  root  of  originating  life.  When 
I  speak  of  the  essential  divine  principles,  or  fundamental  prin- 


102  PRACTICAL   CHRISTIAN  SOCIALISM. 

eiples,  or  cardinal  principles  of  the  Christian   Religion,  I  mean 
those  chief-roots  of  Truth,  Duty  and  Order,  in  which  inhere  the 
vitality  of  the  Christian  Religion.     When  I  speak  of  the  prin- 
ciples of  Theological  Truth,  I  mean  those  great  truths,  respect- 
ing God  and  spiritual  natures,  which  must  be  acknowledged 
and  acted  upon,  in  order  to  the  true  spiritual  life  and  happiness 
of  all  moral  intelligences.     When  I  speak  of  the  principles  of 
Personal  Righteousness,  I  mean  those  great  Duties  of  affection, 
intention  and  action  which  all  moral  intelligences  must  illus- 
trate, or  be  personally  more  or  less  sinful  and  miserable.  When 
I  speak  of  the  principles  of  Social   Order,   I  mean  those  great 
truths  of  relation,  condition,  affection  and  action  between  moral 
intelligences,  which  they  must  sacredly  respect,  or  be  socially 
discordant,  disorderly  and  miserable.     Now  a  chief  root  implies 
outgrowing  branches.     So  a  principle  always  implies  branches 
dependent  on  it  as  its   natural  outgrowth.     What  I  call   an 
essential  principle,  or  fundamental  principle,  or  cardinal  princi- 
ple,  always   has    several   sub -principles,   minor   principles   or 
branch  principles,  from  each  of  which  grow  minuter  branches, 
twigs,  stems,  leaves,  fruits,  as  from  a  tree  or  vine.     What  is  it 
that  immediately  produces  and  sustains  the  fruit  ?     We  see  the 
stem  growing  out  of  the  twig,  the  twig  out  of  the  small  branch 
or  limb,  the  limb  out  of  the  large  branch,  this  out  of  the  main 
trunk,  and  this  last,  with  a  few  great  roots,  we  find  established 
in  the  g'round.     The  whole  life-power  of  the  tree  inheres  in  its 
main  root  or  roots  ;  and  without  these  the  trunk,  large  branches, 
limbs,  twigs,  stems,  leaves,  blossoms,  fruits,  could  not  have  been 
produced.     Just  so  in  religion  and  morals.     Just  so  with  my 
system  of  Practical  Christian  Socialism.     It  must  have  its  life- 
originating  roots,  alias  essential  principles.     I  have  set  these 
forth  as  the  divine  fundamentals  of  the  Christian   Religion,  in 
number  twenty-four.     Eight  I  have  already  considered.     Shall 
I  now  pass  to  those  of  my  Second  Division  ? 

Inq.  Yes,  after  giving  your  definition  of  the  other  terms  I 
mentioned,  viz  :  doctrine,  dogma,  tenet,  opinion,  sentiment. 

Ex.  Doctrine  comes  from  the  Latin  doceo,  to  teach.  What  is 
taught  is  a  doctrine,  whether  true  or  false,  right  or  wrong,  of 
great  importance  or  little.  So  a  principle  may  be  a  doctrine, 


FUNDAMENTAL  PKINCIPLES.  103 

or  a  mere  lesson  may  be  a  doctrine.  All  doctrines,  however, 
presuppose  some  kind  of  principle,  or  principles,  true  or  false. 
Dogma  comes  from  a  Greek  word  which  signifies  to  think.  It 
means  a  settled  opinion;  and  is  sometimes  synonymous  with 
principle,  sometimes  with  maxim,  sometimes  with  tenet.  It 
generally  means  a  doctrinal  notion  in  religious  faith  or  in  phi- 
losophy. Tenet  comes  from  the  Latin,  to  hold,  or  he  holds.  So 
any  principle,  opinion,  doctrine  or  dogma  which  is  held  by  a 
man,  or  class  of  men,  is  a  tenet.  Opinion  comes  from  opine,  to 
think,  which  also  hails  from  a  Latin  word.  A  man  thinks, 
supposes  or  assumes  that  this  or  that  is  true,  or  is  right,  or  is 
best.  His  thought  is  his  opinion  ;  which  maybe  of  great,  little 
or  no  value,  according  to  the  man's  thinking  powers,  and  his 
reasons  for  thinking  as  he  does.  Sentiment,  in  popular  usage, 
means  thought,  opinion,  notion,  judgment  of  the  mind.  More 
properly  it  is  a  thought  prompted  by  passion  or  feeling.  Phre- 
nologists generally  use  the  term  sentiment  to  denote  those 
religious  and  moral  faculties  of  human  nature  which  are  the 
centers  of  religious  emotion,  moral  sensation,  and  elevated 
affection,  as  contradistinguished  from  the  Propensities,  the 
Intellectuals,  and  the  Reflectives.  May  I  now  proceed  ? 

Ing.  Certainly;  and  I  trust  you  will  excuse  me  for  being 
rather  nice  and  curious  about  these  definitions. 

Ex.  You  have  my  standing  permission,  and  invitation,  to  be 
as  critical  as  you  please.  I  am  now  to  treat  of  the  principles 
of  Personal  Righteousness.  By  Personal  Righteousness  I 
mean  all  that  is  necessary  to  render  an  individual  human  being, 
or  moral  agent  of  any  class,  truly  righteous.  Personal  Righte- 
ousness consists  in  right  action  or  conduct,  right  intention,  aim 
or  will,  and  right  affection,  spirit  or  temper.  If  the  external 
action  or  conduct  be  right,  the  main  intention,  aim  or  will  be 
right,  and  the  ruling  affection,  spirit  or  temper  be  right,  there  is 
a  true  personal  righteousness.  And  if  these  three  requisites 
were  all  perfectly  right,  there  would  result  a  perfect  personal 
righteousness.  If  either  be  imperfect  in  any  individual,  the 
resultant  righteousness  must  be  correspondingly  inperfect. 
Thus  a  man's  external  action  or  conduct  may  be  right,  or  chief- 
ly right,  but  his  intention,  aim  or  will  may  be  wrong.  His  gov- 


104  PRACTICAL  CHRISTIAN  SOCIALISM. 

eriiing  motive  may  be  low,  or  unworthy.  Such  an  one  is  not 
truly  a  righteous  person.  Another  may  be  nearly  right  in  his 
external  conduct,  and  also  in  his  predominant  intention,  but 
nevertheless  be  in  such  an  unholy  affection,  spirit  or  temper  as 
quite  to  neutralize  his  good  conduct,  and  good  general  inten- 
tion. Such  a  man  is  not  truly  righteous.-  He  may  be  much 
less  unrighteous  than  others,  but  he  is  deficient  in  a  right  spirit.. 
Another  may  have  a  right  spirit  or  temper  of  mind,  and  aright 
general  affection,  yet  really  lack  n  clear,  well  settled  right  in- 
tention or  aim.  He  will  therefore  be  a  good  natured,  kind  feel- 
ing, pleasant  man,  who  means  well  so  far  as  he  knows ;  but 
his  righteousness  will  be  a  bap-hazard,  inconsistent  and  often 
self-destroying  one — in  many  cases  giving  the  strongest  unde- 
signed aid  and  countenance  to  real  wickedness.  And  yet 
again,  a  man  may  be  righteous  in  his  grand  intention,  aim  or 
will,  but  so  wrong  both  in  his  spirit  and  external  conduct  as  to 
neutralize  nearly  all  the  good  influence  of  his  right  aim.  Hence 
a  true  personal  righteousness  must  be  one  growing  out  of  and 
sustained  by  essential  divine  principles.  And  of  these  I  have 
.stated  eight  in  the  Second  Division  of  my  Table,  viz :. 

1.  Reverence  for  the  Divine  arid  spiritual. 

2.  Self-denial  for  righteousness'  sake. 

3.  Justice  to  all  beings. 

4.  Truth  in  all  manifestations  of  mind. 

5.  Love  in  all  spiritual  relations. 

6.  Purity  in  all  things. 

.7.  Patience  in  all  right  aims  and  pursuits. 

8.  Unceasing  progress  toward  perfection. 

1  have  stated  these  consecutively  ;  but  you  understand  well 
enough  that  they  all  interlace  each  other,  and  are  inseparable. 
Neither  of  them  can  be  perfectly  exemplified  without  involving 
somewhat  of  the  others.  Nevertheless,  I  must  consider  them 
analytically  in  their  distinctness.  I  will  commence  with  the 

1.  Reverence  for  the  Divine  and  spiritual,  By  reverence,  I 
mean  a  just  and  sacred  respect.  By  the  Divine  and  spiritual, 
I  mean  God,  all  manifestations  of  God,  all  divine  moral  attri- 
butes, principles  and  qualities,  and  all  spiritual  realities,  as  dis- 
tinguished from  external,  material,  sensuously  known  Nature. 


FUNDAMENTAL  PRINCIPLES.  105 

Inq.  You  make  a  radical  distinction,  then,  between  the  Di- 
vine nature,  and  external  nature ;  also  between  spiritual  reali- 
ties, and  material  realities  ? 

Ex.   Certainly  I  do. 

Inq.  But  if  I  understood  you  in  our  former  conversations, 
you  hold  that  there  never  was  a  time  when  God  existed  alone, 
or  when  he  was  not  exercising  control  over  innumerable  worlds, 
with  their  multitudinous  populations.  You  also  conveyed  the 
idea  that  many  earths  and  universes,  with  their  appropriate 
inhabitants,  are  ever  in  a  state  of  formation,  progression  and 
perfection ;  whilst  others  are  decaying,  and  vanishing  away ;  so 
that  at  no  period  in  all  the  possible  eternities  of  infinite  dura- 
tion, past,  present  or  future,  is  there  any  absolute  increase,  or 
decrease  of  spirit,  matter,  beings,  worlds  or  universes,  but  only 
change  and  revolution,  according  to  their  nature  and  appropri- 
ate cycles.  From  all  this  I  infer  that  you  believe  in  the  coe- 
ternity  of  Spirit  and  Matter. 

Ex.  You  are  right.  I  am  obliged  to  believe  in  the  absolute 
coeternity  of  Spirit  and  Matter ;  and  that  the  aggregate  sub- 
stance of  neither  can  be  increased  by  creation,  or  diminished 
by  annihilation  ;  also,  that  as  many  individuations  of  Spirit  and 
Matter,  on  the  great  average  of  the  Infinitarium,  are  always 
being  dissolved  as  are  being  generated.  But  all  this  cannot 
affect  the  principle  under  consideration. 

Inq.  Perhaps  not  essentially  or  directly  ;  yet  I  wish  clearly 
to  understand  your  views  of  the  nature  and  relation  of  Spirit 
and  Matter.  Do  you  regard  them  both  as  substances  ? 

Ex.  I  do ;  but  as  radically  different  substances.  Matter , 
whether  gross  or  refined,  is  an  eternally  inert,  passive  substance. 
Spirit,  whether  of  low  or  high  grade,  is  an  eternally  motific, 
vivific  essence.  It  gives  motion  and  life  to  all  that  is  below 
itself.  Matter  could  never  give  signs  of  motion  or  life  without 
the  presence  of  Spirit,  acting  in,  upon  or  through  it.  I  hold 
that  Matter  exists  in  seven  states  or  grades,  viz  :  mineral,  veg- 
etable, animal,  aqueous,  aerial,  igneous  and  ethereal,  culminating 
in  the  most  subtle  electrical,  magnetic  and  aromal  impondera- 
bles. Each  of  these  seven  grades  of  matter  would  seem  to 
be  more  refined  than  the  other.  But  Spirit  in  its  lowest  state 
14 


106  PHACTICAL   CHRISTIAN  (SOCIALISM. 

or  grade  is  more  subtle  than  the  most  refined  Matter,  and  can 
interiorate  it  so  as  to  impart  to  it  motion  and  life. 

Inq.  And  do  you  rank  Spirit  also  into  states  or  grades  ? 

Ex.  I  do.  It  exists,  I  think,  in  seven  of  these,  exclusive  of 
the  Infinite  Deific  Spirit;  viz,  motific,  form-otic,  organic,  sensiftc, 
ititcllectic,  rat-ionic,  and  moralic.  I  coin  some  of  these  words, 
for  want  of  any  already  coined  that  answer  my  purpose.  By 
motific  spirit  I  mean  that  grade  of  Spirit  which  merely  gives 
motion,  attractive  or  projective,  vibratory,  circular  or  vertical, 
to  Matter.  'Byformatic  spirit  I  would  designate  the  next  high- 
er grade,  which  is  indicated  by  chemical  attractions  and  repul- 
sions, causing  naturally  the  formation  of  crystallic  bodies,  and 
all  material  bodies  that  exhibit  small  complexity  of  structure. 
By  organic  spirit  I  would  denote  the  next  higher  grade,  which 
operates  in  all  the  vegetable  and  animal  organizations.  Next 
comes  the  semifc,  which  gives  sensation — beginning  with  the 
highest  vegetable,  and  rising  through  the  animal  kingdom  to 
man.  Out  of  sensation  spring  the  instinctive  propensities  and 
affections  of  animal  nature.  Next  comes  the  intettcctic,  which 
gives  distinct  individual  consciousness,  perception  of  related 
individualities,  and  all  the  knowing  faculties.  Then  follows 
the  ratiottic,  which  develops  reason  with  all  its  powers.  And 
last  comes  the  moralic,  which  renders  man  a  moral  agent,  a 
religious  being,  and  a  temple  for  the  divine  spirit  to  dwell  in. 

Inq.  But  the  Deific  Spirit  is  higher  and  more  interior  still  ? 

Ex.  Yes  ;  he  is  All-Perfect  and  Infinite.  He  interiorates, 
pervades  and  comprehends  the  Infinitarium  of  Spiritual  and 
Material  Nature.  I  cannot  define  Him,  except  in  those  mani- 
festations, attributes  and  qualities  of  his  nature  which  he  has 
reduced  to  finite  comprehension.  He  is  "Light  ineffable," 
"  without  variableness,  or  shadow  of  turning."  But  all  Spirit 
below  Him,  and  all  Matter,  is  subject  to  mutations  and  varia- 
tions innumerable,  from  and  to  all  eternity.  I  will  distinguish 
the  Deific  Spirit  from  the  Infinitude  of  subordinate  and  de- 
pendent Spirit,  by  calling  the  latter  Soul- Spirit.  Soul- Spirit, 
through  all  its  individualizations,  from  those  nearest  the  animal 
to  those  nearest  God,  has  probably  a  close  connection  with 
some  kind  of  material  body,  grosser  or  more  refined.  Man  has 


FUNDAMENTAL  PRINCIPLES.  107 

a  gross  body  here  in  this  mortal  state.  He  will  have  a  fur 
more'  refined  one  after  death.  As  he  rises  in  excellence,  stage 
by  stage,  through  sphere  after  sphere,  he  will  be  clothed  with 
finer  and  finer  forms,  till  the  cycle  of  his  eternity  be  completed, 
and  his  identity  becomes  constituted  at  last  purely  of  the  Di- 
vine essence.  Then  will  his  unity  with  God  be  absolutely 
perfect. 

Inq.  And  what  then  will  follow  ? 

Er.  Just  what  God  is  doing  with  his  own  Essence  through- 
out the  Infmitarium,  from  and  to  all  eternity  of  eternities. 

Inq.  What  is  that  ? 

Ex.  The  perpetual  interiorating,  elevating,  blessing  and  grad- 
ually perfecting  of  new  souls  innumerable.  Did  not  I  tell  you 
that  God's  happiness  consists  in  such  activities  as  these ;  and 
that  good  angels  and  good  men,  the  nearer  they  shall  be  de- 
veloped into  the  divine  likeness,  must  find  a  similar  happiness  ? 

Inq.  Yes  ;  but  I  did  not  know  that  my  very  identity  wras  to 
arrive  at  such  an  ultimate  perfection  as  to  unite  my  conscious- 
ness, and  my  very  being,  with  God's.  What  will  become  of 
me  then  ?  I  shall  be  annihilated  !  I  shall  be  nothing  !  That 
will  be  dreadful ! 

Ex.  Are  you  afraid  of  becoming  too  perfect,  and  too  happy  ? 
Are  you  afraid  of  becoming  so  near  like  God,  in  affection,  will 
and  action,  that  you  cannot  distinguish  your  self-hood  from 
His? 

Inq.  Not  exactly  that ;  I  am  afraid  of  losing  my  separate 
conscious  identity. 

Ex.  But  if,  at  the  completion  of  our  individualship,  the  eter- 
nity of  our  self-hood,  we  should  come  to  be  constituted  purely 
of  the  divine  essence,  and  so,  instead  of  losing  our  conscious- 
ness, should  find  it  expand  indefinitely  into  the  omnipresent 
consciousness  of  God,  and  our  happiness  into  the  all-perfect 
bliss  of  God,  would  that  be  dreadful  ?  Would  that  be  a  loss  of 
either  consciousness,  or  happiness  ?  Would  it  not  be  the  con- 
summation of  all  that  the  divinitized  soul  craves  ?  O  glorious 
thought !  "  Of  him,  and  through  him,  and  to  him  are  all 
things." 

Inq.  I  think  I  now  comprehend  your  idea,  and  I  no  longer 


108  PRACTICAL  CHRISTIAN  SOCIALISM. 

revolt  at  it  But  I  am  more  and  more  amazed  by  the  vast- 
ness,  strangeness,  and  perhaps  I  ought  to  say,  gloriousness  of 
your  thoughts. 

Ex.  I  can  hardly  call  them  my  own  thoughts.  They  have 
come  to  me  within  a  few  years,  in  my  meditative  hours,  un- 
bidden, new  and  striking,  by  suggestion  and  impression  from 
some  higher  sphere  of  intelligence.  Afterwards  I  revolved  and 
re-revolved,  and  considered  their  reasonableness,  till  they  have 
become  riveted  in  my  convictions  as  sublime  and  heavenly 
truths. 

Inq.  Have  you  any  thing  more  of  the  same  nature  to  offer  ? 

Ex.  Somewhat.  I  have  been  led  to  contemplate  the  Infini- 
tarium  of  existence  as  exhibiting  six  different,  yet  harmonious 
infinities,  viz:  The  Deific  Spirit,  Soul- Spirit,  Matter,  Space, 
Duration  and  Diversity.  The  Deific  Spirit  comprehends  all 
that  belongs  to  the  Divine  Nature,  whether  spoken  of  as  God 
the  Father,  Christ  the  Son,  the  Holy  Ghost,  the  Christ- Spirit, 
or  absolute  Divine  Principles.  Soul- Spirit  comprehends  all 
angels,  spirits,  humans,  and  aD  the  lower  grades  of  spirit  that 
give  motion  and  life  to  Matter.  Matter  comprehends  all  grada- 
tions and  varieties  of  inert,  passive  substance.  These  three, 
Deific  Spirit,  Soul- Spirit  and  Matter,  are  substantial  Infinities  ; 
i.  e.  they  consist  of  real  substance,  or  essence.  Matter  is  the 
most  exterior  of  these.  Soul- Spirit  interiorates,  pervades  and 
controls  Matter.  And  the  Deific  Spirit  interiorates,  pervades 
and  controls  Soul-  Spirit,  thus  through  that  controlling  all  Mat- 
ter. So  the  Deific  Spirit,  God,  is  the  inmost,  and  the  Supreme 
Controlling  Nature  of  the  Infinitarium.  The  other  three 
Infinities  are  wwsubstantial,  viz  :  Space,  which  has  no  common 
center,  no  circumference  and  no  limits ;  Duration,  which  had 
no  beginning  and  will  have  no  end,  comprehending  all  ages 
and  eternities ;  and  Diversity,  which  is  the  unlikeness  of  all 
individualizations,  whether  of  Soul- Spirit  or  Matter,  to  each 
other,  giving  an  Infinity  of  distinction  and  variety.  Thus  the 
three  substantial  Infinities  exist  in  Infinite  Space,  from  and  to 
all  eternity  of  Duration,  with  such  differences  and  peculiarities 
of  individualization  and  combination  as  exhibit  an  Infinite 
Diversity — an  infinite  divisibility  and  variety  in  general  unity. 


FUNDAMENTAL  PRINCIPLES.  109 

Space  gives  room,  Duration  gives  time,  and  Diversity  gives 
variety  to  all  things.  Such  are  the  infinities  of  the  Infinitarium. 
Reflect  and  be  devout !  Matter  is  every  where,  always  was  and 
always  will  be,  in  infinite  variety.  Soul- Spirit  is  eveiy  where, 
always  was  and  always  will  be,  in  infinite  variety ; — interiorating, 
pervading,  actuating,  animating  and  controlling  all  Matter. 
God,  the  Deific  Spirit,  is  every  where,  always  was  and  always 
will  be ;  interiorating,  pervading,  inspiring  and  controlling  all 
Soul- Spirit,  and  through  that  all  Matter;  rolling  on  all  univer- 
ses and  worlds  through  their  incalculable  cycles  of  generation, 
progression,  perfectation,  and  dissolution;  doing  all  this  in 
infinite  Love,  with  infinite  Wisdom,  and  by  infinite  Power ; 
adapting  his  divine  essence  to  all  diversities  and  varieties  of 
changing  being ;  Himself  unchanged,  unwearied,  and  undis- 
turbed, from  everlasting  to  everlasting,  through  interminable 
Duration  !  In  the  thought  of  all  this,  what  is  man  that  he 
should  magnify  himself  !  or  the  son  of  man  that  his  soul  should 
be  lifted  up  with  pride  !  And  this  brings  me  back  to  my  first 
grand  principle  of  Personal  Righteousness,  viz  :  Reverence  for 
the  Divine  and  spiritual  Truly,  "  the  fear  of  the  Lord  [rever- 
ence for  the  Divine]  is  the  beginning  of  wisdom."  Without 
something  of  this,  man  is  but  an  intellectual  beast.  It  is  the 
first  and  indispensable  step  in  personal  righteousness. 

Inq.  I  am  profoundly  impressed  by  the  grandeur  and  majes- 
ty of  the  views  you  have  unfolded  to  me,  and  feel  that 
reverence  for  the  Divine  and  spiritual  is  a  most  legitimate  and 
appropriate  exercise  of  man's  higher  nature.  Proceed  with 
your  exposition. 

Ex.  I  have  defined  Reverence  for  the  Divine  and  spiritual  to 
be  a  just  and  sacred  respect  for  God,  for  all  manifestations  of 
God,  for  all  divine  attributes,  principles  and  qualities,  and  for 
all  spiritual  realities  as  distinguished  from  external,  material, 
sensuously  known  Nature.  This  reverence  I  call  a  principle  of 
personal  righteousness  ;  by  which  I  mean  that  it  is  a  cardinal 
duty  to  be  acknowledged  and  fulfilled  by  all  moral  agents. 

Inq.  Well,  here  is  a  point  on  which  I  wish  light.  Phrenolo- 
gists say  that  Reverence  or  Veneration  is  a  natural  organ  of 
the  religious  sentiment,  which  gives  the  feeling  or  desire  to 


110  PRACTICAL   CHRISTIAN  SOCIALISM. 

worship  God,  pray,  be  submissive,  humble,  &c.  Now  if  one 
has  this  organ  large  and  strong,  he  will  have  a  full  flow  of  rev- 
erential feeling.  If  small  and  weak,  he  will  have  little  or  none 
of  this  feeling.  Is  not  reverence  for  the  Divine  and  spiritual, 
then,  a  spontaneous  feeling  where  it  exists  at  all,  and  not  a 
duty  which  men  must  acknowledge  and  act  to  from  what  you 
call  principle  ? 

Ex.  I  will  give  you  my  views.  Phrenologists  arc  right  in 
maintaining  that  the  soul  of  man  gives  forth  its  manifestations 
through  the  organs  of  the  brain,  that  there  are  organs  suited  to 
the  manifestation  of  all  the  soul's  interior  powers,  and  that 
size,  all  other  things  being  equal,  is  the  indicated  measure  of 
each  organ's  strength.  Human  nature  has  in  its  very  constitu- 
tion all  the  susceptibilities  and  rudimental  capabilities  of  doing 
and  becoming  just  what  it  ought,  in  order  to  happiness  in  all 
its  relations.  Or  to  speak  Phrenologically,  it  has  all  the  organs 
necessary  to  this  result,  if  properly  excited,  conditioned  and 
disciplined.  But  this  IF  must  not  be  disregarded.  Physiolo- 
gists have  demonstrated  that  all  the  mental  and  moral,  as  well 
as  physical  constitutionalities  and  marked  peculiarities  are 
transmissible  from  parents  to  their  children  ;  and  that  remark- 
able accidents  and  strongly  impressive  circumstances,  occurring 
about  the  time  of  generation,  or  during  gestation,  often  greatly 
affect  the  predispositions  of  offspring.  Hence  many  are  born 
\vith  ill-balanced  brains,  or  what  are  called  badly  organized  heads. 
Then,  it  is  to  be  remembered  that  education  works  mighty 
effects  all  the  way  up  from  infancy  to  maturity.  I  include  in 
education  every  description  of  direct  and  indirect  influence  by 
which  the  habits  and  character  of  the  young  are  formed.  Now 
we  may  begin  to  see  that  it  is  of  the  gravest  importance,  that 
the  natural  organs  of  the  brain  should  be  properly  excited, 
properly  conditioned  and  properly  disciplined,  in  order  to  good 
results.  This  must  not  be  left  to  accident,  to  mere  impulse, 
nor  to  false  and  perverted  custom.  We  must  act  from  princi- 
ple. We  cannot  unmake  the  badly  organized  heads  already  in 
existence  ;  but,  doing  the  best  we  can  by  and  for  them,  we 
must  guard  against  evil  in  the  future  generation,  gestation  and 
education  of  children. 


FUNDAMENTAL  PKINCIPLES.  Ill 

Here,  then,  is  this  organ  of  Veneration  in  ourselves  and  our 
eotemporaries.  If  large  and  strong,  very  well ;  it  may  require 
comparatively  little  pains  to  excite,  condition  and  discipline  it 
properly.  Still  it  will  require  some.  Neglected,  misinfluenced 
and  ill-trained,  however  large,  it  will  not  fulfill  its  promise.  If 
only  mediocre,  so  much  the  more  must  be  clone  to  make  up  for 
primal  deficiency.  If  quite  small,  so  much  the  more  yet  of 
judgment,  care  and  effort  must  be  bestowed.  But  let  it  always 
be  borne  in  mind,  that  a  little,  well  cared  for  and  improved, 
amounts  to  more  in  the  end  than  muck,  ill-cared  for  and  neglect- 
ed. It  is  so  with  these  phrenological  organs.  A  small  one, 
properly  excited,  conditioned  and  disciplined,  will  give  better 
results  than  a  large  one  neglected  or  abused.  This  must  be 
true  of  Veneration.  Now  God  and  all  good  beings,  by  many 
direct  and  indirect  influences,  are  acting  upon  the  susceptibili- 
ties of  this  organ.  And  the  Christian  Religion  is  replete  with 
ministries  for  its  proper  development.  Its  exercise  under  these 
various  stimuli  is  therefore  made  a  cardinal  duty — an  essential 
principle  of  personal  righteousness.  All  who  have  the  organ 
large  enough  to  feel  the  appeal  which  the  Christian  Religion 
makes  to  it,  will  embrace  this  principle  with  a  profound  convic- 
tion of  its  fundamental  importance,  and  will  set  about  making 
others  respect  it.  This  is  why  I  am  now  illustrating  and  en- 
forcing it.  With  me  it  is  a  settled  and  essential  principle  of 
duty,  that  men  should  justly  and  sacredly  respect,  or  reverence 
the  divine  and  spiritual.  What  then  must  I,  and  such  as  have 
the  like  faith  and  feeling,  do  ?  We  \vill  not  stop  and  measure 
all  the  heads  around  us,  to  find  out  whether  they  have  the  or- 
gan of  Veneration  large  enough  to  Reverence  the  Divine 
spontaneously*  But,  calling  to  our  aid  all  the  helps  God  has 
placed  within  our  reach,  we  will  put  forth  our  best  efforts 
properly  to  excite,  condition  and  discipline,  all  the  human  beings 
belonging  to  our  sphere  of  influence.  In  doing  this,  we  must 
first  evince  a  determined  earnestness  of  purpose.  Next,  we 
must  make  people  think,  consider  and  understand  what  their 
duty  is.  Next,  they  must  be  brought  to  exercise  what  ability 
they  have,  with  a  view  to  its  increase.  And  finally,  they  must 
be  brought  to  do  their  duty  from  principle,  in  the  love  of  it, 


112  PRACTICAL   CHRISTIAN  SOCIALISM. 

When  one  sees  that  others  are  in  earnest  to  be  heard,  he  will 
be  likely  to  hearken.  Then  he  maybe  brought  to  think  ;  then 
to  act ;  then  to  act  from  settled  principle  ;  and  so,  at  length,  be 
confirmed  in  righteousness.  As  I  have  already  said,  right 
affection,  intention  and  action  together  constitute  true  personal 
righteousness.  This  is  as  true  of  reverencing  the  Divine  and 
spiritual  as  of  any  other  duty.  Reverence  must  not  be  a  blind 
spontaneous  sentimentality.  It  must  be  an  enlightened,  well- 
considered,  well-disciplined  reverence.  It  must  be  right  in  ex- 
ternal action,  right  in  intention  and  right  in  spirit.  Such  is 
reverence  of  the  Divine,  regarded  as  a  fundamental  principle 
of  duty.  Have  I  made  myself  intelligible  ? 

Inq,  Entirely  so,  and  greatly  to  my  satisfaction.  I  now  see 
that  whoever  makes  Phrenology  a  plea  for  leaving  the  human 
organs  to  their  own  erratic  spontaneities,  neither  understands 
the  science  itself,  nor  the  Christian  Religion  with  its  wise 
adaptations  of  proper  influence  to  our  moral  capabilities.  I 
think  I  shall  have  less  occasion  to  trouble  you  hereafter  for 
explanations  on  many  of  these  points.  I  am  daily  gaining  a 
more  and  more  satisfactory  insight  to  your  philosophy,  as  well 
as  your  religion. 

Ex.  I  am  much  gratified  to  hear  it ;  and,  if  you  please,  I  will 
conclude  what  I  have  to  say  on  this  principle  of  reverence  in 
our  next  Conversation. 


FUNDAMENTAL  PRINCIPLES.  113 


CONVERSATION  IX. 

Consideration  of  Reverence  for  the  Divine  and  spiritual  concluded — 2.  Self- 
denial  for  righteousness'  sake  expounded — 3.  Justice  to  all  beings  unfolded 
— 4.  Truth  in  all  manifestations  of  mind  illustrated — 5.  Love  in  all  spirit- 
ual relations  considered,  with  sundry  explanations,  applications,  proofs  and 
confirmations. 

Ex.  I  will  now  resume  and  conclude  my  exposition  of  Rev- 
erence for  the  Divine  and  spiritual. 

Inq.  And  I  trust  I  am  here  with  willing  mind  and  open  con- 
viction to  receive  truth. 

Ex.  True  Reverence  for  the  Divine  and  spiritual  is  the  root 
or  radical  principle  out  of  which  grow  humility,  submission, 
contrition,  prayer,  gratitude,  adoration  and  all  holy  worship. 
It  also  inspires  proper  deference  for  all  divine  attributes,  prin- 
ciples and  qualities,  in  whomsoever  manifested  or  wheresoever 
existent ;  and  predisposes  the  soul  to  appreciate  the  inherent 
and  high  superiority  of  spiritual  beings,  things  and  interests, 
over  those  of  a  mere  material  and  sensuous  nature.  When  a 
human  being  begins  to  be  spiritually  developed,  he  recognizes 
himself  as  a  rational  and  moral  spirit  destined  to  an  immortal 
•existence.  He  perceives  that  the  same  is  true  of  all  the 
Adamic  race.  He  looks  upward  and  thinks  of  the  great  world 
of  angels  and  spiritual  intelligences.  He  contemplates  the 
All- Perfect  and  Infinite  God.  He  studies  his  divine  manifes- 
tations. He  inquires  into  his  laws,  into  his  attributes,  into  his 
moral  qualities  and  perfections.  He  turns  back  and  sees  him- 
self; how  ignorant,  weak,  erring,  sinful,  dependent,  necessitous 
he  is.  He  bows  himself  in  the  dust  before  the  Highest.  He 
submits  himself  to  the  majesty  of  the  Almighty.  He  melts 
into  penitence  and  contrition.  He  becomes  as  a  little  child. 
He  prays  ;  he  confesses  his  unworthiness  ;  he  implores  divine 
mercy ;  he  feels  all  the  excellence  and  goodness  of  God ;  he 
gives  thanks ;  he  worships  the  Infinite  Father  in  spirit  and  in 
15 


114  PRACTICAL   CHRISTIAN  SOCIALISM. 

truth ;  he  devotes  himself  to  His  service  ;  and  conscientiously 
inquires  day  by  day  what  is  his  duty — what  is  right.  Need  I 
present  even  sample  texts  of  Scripture  from  the  New  Testa- 
ment to  prove  that  Reverence  for  the  Divine  and  spiritual  is  a 
cardinal  principle  of  Personal  Righteousness  in  the  Christian 
Religion  ?  Numerous  pertinent  passages  throng  to  my  memo- 
ry, but  in  so  plain  a  case  no  one  will  require  that  they  be 
quoted.  I  will  therefore  leave  each  mind  to  recur  to  them,  as 
profusely  scattered  up  and  down  the  sacred  volume. 

In  closing  on  this  point,  permit  me  to  notice  its  practical 
bearings.     Contemplate  the  individual  who  is  a   stranger  to 
this  first  grand  principle  of  personal  righteousness ;  who  is  so 
undeveloped  in  spirit  that  he  scarcely  recognizes  himself  as 
any  thing  more  than  an  intellectual  animal.     To  him,  who  is 
God  or   Christ,  that  he  should  reverence  them  ?     Who,  and 
what  and  where  are  angels  and  immortal  spirits,  that  he  should 
concern  himself  about  them  ?     What  is  duty,  what  is    righte- 
ousness, that  he  should  trouble  himself  any  thing  further  about 
them  than  to  keep  out  of  the  way  of  human  penalties  and 
public  disgrace  ?     Behold  his  self-conceit  and  pride  !     Behold 
his  insensibility  to  all  that  is  truly  noble,  divine  and  spiritual ! 
Behold  his  sensualism,  his   sordidness,  his  coarse  brutality  or 
refined  selfishness  !     Behold  how  little  he  cares  for  the  enlight- 
enment, elevation  and  moral  progress  of  his  fellow  creatures  ! 
Behold  his  ambition,  his  tastes,  his  pursuits,  the  ignoble  ends 
for  which  he  lives  !     Behold  his  prayerlessness,  his  impenitence, 
his  contempt  of  all  true  worship,  all  true  devotion  to  principle  ! 
Whether  learned  or  unlearned,  in  high  life  or  low  life,  behold 
this  carnal,  animal  man,  unborn  of  God,  rushing  irreverently 
onward  like  the  horse  into  the  battle,  without  any  just  appre- 
ciation of  God,  of  himself,  of  mankind,  of  this  life  or  the  next ; 
without   true  righteousness,  without  real  happiness,  like  the 
troubled  sea  when  agitated  by  a  storm,  casting  up  mire  and 
dirt ;  discordant  in  himself,  in  his  family,  in  his  neighborhood, 
and  really  at  war  \vith  God  and  man.     And  behold,  at  length, 
he  passeth  away  into  the  lower  spheres  of  the  next  life,  there 
to  experience  a  protracted  discipline  before  he  can  fairly  begin 
to  reverence  the  divine  and  spiritual !     Shall  I  ask  if  such  a 


FUNDAMENTAL  PRINCIPLES.  115 

m;m,  or  such  a  woman,  or  any  human  being  greatly  lacking  in 
Reverence  for  the  Divine  and  spiritual,  is  a  fit  candidate  for 
membership  in  a  Practical  Christian  Community  ?  What  could 
be  done  with  such  an  unhewn  stone  in  the  edifice  of  a  new 
social  state  ?  Self-conceited  and  self-willed,  revolting  at  the 
most  wholesome  restraint,  and  incapable  of  the  government  of 
divine  principles,  he  or  she  would  never  rest  till  self-precipitat- 
ed into  the  uproar  and  violence  of  antagonistic,  wcm-governed 
society.  Such  souls  must  be  born  again,  in  order  either  to 
individual  or  social  happiness. 

Inq.  I  see  clearly  that  without  a  tolerable  degree  of  rever- 
ence for  the  Divine  and  spiritual,  and  without  the  humility, 
submission,  contrition,  prayerfulness,  gratitude,  worshipfulness 
and  devotion  to  divine  principles,  growing  out  of  such  rever- 
ence, men  and  women  could  not  harmoniously  cooperate  in 
building  up  your  proposed  new  social  order.  They  would  be 
too  proud,  selfish,  turbulent  and  contentious.  Proceed,  if  you 
please,  to  your  second  principle  of  personal  righteousness. 

Ex.  2.  Self-denial  for  righteousness'  sake.  You  perceive  at  a 
glance,  that  this  follows  naturally  and  closely  after  reverence 
for  the  Divine.  The  Divine  and  spiritual,  once  fairly  seen  and 
truly  reverenced,  a  standard  of  righteousness  immediately 
unfurls  itself  to  the  mind.  But  it  is  one  thing  to  behold, 
acknowledge  and  reverence  the  standard  of  righteousness,  and 
another  thing  to  follow  it  faithfully.  The  animal  man  revolts 
against  the  spiritual  man.  The  carnal  mind  delights  not  in  the 
obedience  of  the  spiritual.  There  is  a  warfare  to  be  accom- 
plished. There  is  a  cross  to  be  taken  up  and  borne  daily,  for 
a  long  time,  before  the  crown  of  life  and  glory  can  be  put  on. 
There  is  no  escape  from  this  conflict,  from  this  crucifixion  of 
the  old  man.  Christ  and  Belial  cannot  both  be  followed.  God 
and  mammon  cannot  both  be  served.  The  carnal  mind  and  the 
spiritual  mind  cannot  both  bear  rule.  The  will  of  the  flesh  and 
the  will  of  God  cannot  both  be  done.  So  the  cross  of  self- 
sacrifice  and  self-denial  for  righteousness'  sake,  must  be  borne 
till  the  new  man,  created  in  righteousness  and  true  holiness, 
has  gained  a  complete  ascendency.  Then  the  narrow  way? 
that  was  entered  through  the  strait  gate,  will  be  a  way  of 


116  PRACTICAL  CHBISTIAN  SOCIALISM. 

pleasantness  and  a  path  of  peace,  shining  more  and  more  unto 
the  perfect  day.  The  cross  is  the  grand  distinctive  emblem  of 
the  Christian  Religion,  to  indicate  the  way  of  human  salvation, 
and  the  indispensable  process  of  its  accomplishment.  Jesus 
Christ  took  it  up,  bore  it  through  life,  endured  its  aggravated 
sufferings  in  death,  and  was  exalted  from  it  to  the  throne  of 
his  mediatorial  glory.  He  consecrated  it  to  the  sacrifice  of 
himself  for  the  redemption  and  reconciliation  of  the  world. 
He  knew  that  he  must  lead  human  nature  over  it  into  the  glo- 
rious liberty  of  the  sons  of  God.  He  knew  that  it  must  be 
taken  up  and  borne  by  every  regenerate  soul.  Hence  he  said, 
"  A  man's  foes  shall  be  they  of  his  own  household.  He  that 
loveth  father  or  mother  more  than  me,  is  not  worthy  of  me  ; 
and  he  that  loveth  son  or  daughter  more  than  me,  is  not  worthy 
of  me.  And  he  that  taketh  not  his  cross,  and  followeth  after 
me,  is  not  worthy  of  me."  Matt,  x  :  36 — 38.  And  again,  "  If 
any  man  will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross  daily,  and  follow  me."  Luke  ix  :  25. 

This  then  is  a  fundamental  principle  of  personal  righteous- 
ness ;  the  cross  of  self-sacrifice  and  self-denial  for  righteousness* 
sake.  Without  this  neither  individuals  nor  society,  nor  the 
race,  can  be  saved  from  sin,  folly  and  evil — can  be  reformed, 
purified,  elevated,  regenerated  and  perfected.  It  must  be  taken 
up  and  victoriously  borne  forward  over  the  vanquished  hosts  of 
darkness.  There  is  a  great  mystery  in  the  cross,  and  yet,  when 
viewed  as  a  principle,  no  mystery  at  all.  Who  does  not  see 
that  righteousness  must  be  put  first  and  foremost  in  the  vene- 
ration and  devotion  of  every  soul,  in  order  to  deliverance  from 
all  sin  and  evil.  If  any  human  being  love  sin  and  evil,  or  love 
the  wrong  which  inevitably  drags  evil  in  its  train,  there  is  no 
power  in  earth  or  heaven  that  can  save  him  from  the  conse- 
quences. Right,  duty  must  be  held  supreme.  Whatever  love, 
or  will,  or  interest,  or  convenience  comes  in  competition  with, 
these  must  be  promptly  and  unreservedly  sacrificed.  There 
must  be  no  compromise  of  absolute  divine  principle.  This  is 
the  indispensable  condition  of  human  salvation  and  progress. 
And  who  would  soften  this  condition  ?  It  could  only  be  done 
to  the  ruin  of  our  highest  hopes,  and  to  the  loss  of  our  highest 


FUNDAMENTAL  PRINCIPLES.  117 

ultimate  good.  Divine  and  glorious  principle  !  Nothing  truly 
great  and  good  ever  was  or  ever  can  be  accomplished  for  man- 
kind without  it.  We  must  have  it  in  the  individual,  in  the 
family,  in  the  community,  in  the  nation,  and  throughout  the 
race,  or  perish  in  our  carnal  lusts,  evil  ambition  and  selfish 
expediency.  What  says  my  inquiring  friend? 

Inq.  He  says  heartily,  amen. 

Ex.  Then  I  need  not  enlarge.  You  can  imagine  how  unfit 
a  man  must  be  to  work  out  the  happiness  of  himself,  or  family, 
or  community,  who  has  not  a  tolerable  devotion  to  this  all- 
redeeming  principle, — Self-denial  for  righteousness'  sake.  He 
would  halt,  and  turn  aside  at  every  temptation  or  trial.  His 
law  would  be  appetite,  passion,  ease,  convenience,  expediency, 
selfishness,  mere  human  enactments,  customs,  fashions  and 
public  opinion,  however  low;  and  his  career  would  end  in 
perdition. 

Inq.  I  need  nothing  to  convince  me  more  fully  of  the  truth 
on  this  point.  Go  on. 

Ex.  3.  Justice  to  all  beings.  Justice  to  God,  justice  to  angels 
and  spirits,  justice  to  friends,  to  strangers,  to  enemies,  to  all 
mankind,  to  one's  self,  to  the  very  animals  and  to  all  sensitive 
creatures.  And  what  is  justice?  It  is  that  divine  principle 
which  constantly  prompts  us  to  respect  the  rights  of  all  beings, 
to  render  to  them  all  what  they  may  rightfully  demand  of  us,  or 
what  is  fit  and  right  under  the  well-considered  circumstances 
of  the  case,  and  to  exact  nothing  of  any  being  which  we  have 
not  a  good  right,  and  a  gooct  reason  to  claim.  To  be  scrupu- 
lously just  to  all  beings,  in  all  our  renderings,  all  our  require- 
ments, all  our  dealings,  all  our  expectations,  all  our  words  and 
all  our  feelings,  would  be  a  most  exalted  illustration  of  personal 
righteousness.  That  this,  however,  is  a  cardinal  principle  of 
the  Christian  Religion,  no  one  needs  an  array  of  texts  to  prove. 
Alas,  how  deficient  are  mankind  in  Justice  !  Behold,  how  little 
of  it  toward  God,  toward  fellow  man,  toward  inferiors,  toward 
the  animals  and  toward  their  own.  immortal  spirits  !  See  their 
irreverence,  ingratitude,  impiety,  rebellion  and  murmurings 
against  the  Father  of  all !  See  the  tyranny,  oppression,  out- 
rage, covetousness,  iniquity  and  violence,  which  man  experi- 


118  PRACTICAL  CHRISTIAN  SOCIALISM. 

ences  from  man  in  all  ranks  of  society !  See  the  inferior 
creatures  of  the  earth  wronged  without  reason  or  stint !  Fi- 
nally, see  man  cripple  himself,  dwarf  himself,  enslave  himself, 
cheat  himself,  poison  himself,  torment  and  degrade  himself, 
commit  perpetual  suicide  against  his  better  nature,  and,  without 
seeming  to  know  it,  inflict  on  himself  all  the  evil  blows  he  in- 
flicts on  others  !  For  no  man  can  wrong  another  without  doing 
himself  an  ultimately  greater  wrong.  Man  cannot  become 
elevated,  and  truly  happy,  without  bowing  implicitly  and  rev- 
erently to  the  dictates  of  Justice, — the  divine  principle  of 
Justice  to  all  beings.  Need  I  appeal  to  you  for  your  assent  to 
this  ? 

Jhq.  No ;  I  accept  and  endorse  it  fully.  And  I  see  that  an 
unjust  man,  or  woman,  to  any  great  extent,  would  be  intolera- 
ble in  your  Practical  Christian  Communities.  Men  must  have 
at  least  a  decent  conscientiousness,  or  be  pests  to  themselves, 
and  to  their  neighbors.  Please  proceed  to  your  next  principle. 

Ex.  4.  Truth  in  all  manifestations  of  mind.  Sincerity,  can- 
dor, honesty,  veracity  and  fidelity,  are  only  various  manifesta- 
tions of  the  Truth  principle.  It  inspires  truthfulness  in  feeling, 
intention,  action,  speech  and  every  other  manifestation  of 
mind,  whether  toward  God  or  man,  friend  or  foe.  It  imbues 
the  soul  with  a  profound  love  of  truth  for  its  own  sake,  what- 
ever it  be,  wherever  found,  or  however  regarded  by  others. 
It  is  utterly  opposed  to  hypocrisy,  duplicity,  dissimulation,  de- 
ceit, falsehood,  dishonesty,  treachery  and  perfidy.  It  makes 
no  compromise  with  known  error*  and  wrong,  however  popular 
or  carnally  advantageous.  Truth  has  been  denominated  "  a 
divine  attribute,  and  the  foundation  of  every  virtue."  And  so 
it  is.  It  would  be  superfluous  to  quote  even  a  sample  of  the 
numerous  texts  which  inculcate  and  enforce  this  divine  prin- 
ciple. Its  importance  to  human  regeneration,  progress  and 
happiness,  is  great  beyond  demonstration,  whether  considered 
with  reference  to  the  individual,  or  to  society.  How  lovely  is 
the  soul  that  exemplifies  preeminent  truthfulness !  Frank, 
candid,  sincere,  honest,  veracious  and  faithful  in  all  things, 
everywhere,  toward  God  and  fellow  creatures,  toward  friend 
and  foe,  that  soul  is  the  delight  of  God,  angels  and  good  men. 


FUNDAMENTAL  PRINCIPLES.  119 

How  noble,  how  reliable,  how  trustworthy,  how  happy,  how 
instrumental  of  good  to  human  kind!  Contrast  with  such  an 
one  the  cunning,  guileful,  hypocritical,  knavish,  lying,  treach- 
erous, perfidious  soul !  Such  souls  have  falsehood  within,  and 
falsehood  without.  Their  words  lie ;  their  countenances,  tones 
and  gestures  lie  ;  their  whole  appearance  lies ;  their  most  sol- 
emn prayers,  professions,  promises,  and  even  oaths,  are  lies. 
There  is  no  dependence,  trust,  reliability.  What  a  spectacle 
to  God,  angels  and  upright  men  ! 

Inq.  I  confess  I  have  many  times  been  ready  to  say  with 
one  of  old,  "  All  men  are  liars."  It  is  painful  to  reflect  how 
little  of  genuine  truthfulness  there  is  in  our  world ;  and  at  the 
same  time  how  much  mischief  and  misery  mankind  suffer 
from  its  opposite.  I  have  sometimes  criticised  myself  to  my 
own  humiliation ;  finding  where  I  least  suspected  that  I  was 
deceiving  either  others  or  myself.  I  consider  it  the  hight  of 
moral  perfection  for  a  person  to  be  entirely  truthful  in  all  the 
manifestations  of  mind.  If  the  generality  of  what  are  called 
moral  people  could  fairly  see  the  amount  of  insincerity,  uncan- 
dor,  dishonesty,  deception  and  falsehood  which  even  they 
practise  in  various  ways,  they  would  be  overwhelmed  with 
condemnation  and  shame.  And  then  again,  how  deficient 
most  of  us  are  in  love  for  the  truth !  If  any  truth  be  unpopu- 
lar, or  inconvenient,  or  likely  to  procure  us  any  temporal  loss, 
or  be  mortifying  to  our  pride,  or  unpleasant  to  our  self-compla- 
cency, or  require  any  considerable  pains  to  obtain  it,  how  very 
ready  we  are  to  ignore  it,  contemn  it,  avoid  it,  run  away  from 
it  or  excuse  ourselves  for  neglecting  the  pursuit  of  it !  And 
yet  I  know  that  our  real  interest  and  highest  good  must  be 
connected  with  Truth.  I  feel  that  I  must  be  the  gainer  by 
knowing,  loving  and  obeying  the  Truth. 

Ex.  I  perceive  that  you  need  neither  proof,  argument  nor  il- 
lustration to  convince  you  that  Truth  in  all  manifestations  of 
mind  is  a  fundamental  principle  of  personal  righteousness,  and 
a  divine  essential  of  the  Christian  Religion.  And  I  presume 
I  need  expend  no  labor,  on  your  account,  in  showing  that  Prac- 
tical Christian  Socialism  would  erect  its  proposed  new  social 


120  PRACTICAL   CHRISTIAN  SOCIALISM. 

state  on  a  sandy  foundation,  without  Truth  for  one  of  its  prin- 
cipal stones. 

Inq.  I  can  dispense  with  all  such  labor.  I  sec  veiy  clearly 
that  a  man,  or  a  woman,  uncontrolled  by  the  principle  of  Truth, 
would  be  a  troublesome  and  discordant  piece  of  material  in 
your  superstructure. 

Ex.  I  will  pass  on  then  to  my  fifth  grand  principle  of  Per- 
sonal Righteousness,  viz  :  Love  in  all  spiritual  relations.  Man's 
spiritual  relations  are  those  which  he  sustains  to  God,  Christ, 
divine  principles,  angels  and  his  fellow  humans  ;  i.e.  the  rela- 
tions which  subsist  between  himself  and  all  other  spiritual  be- 
ings and  things.  I  have  already  drawn  the  line  of  distinction 
between  the  Material  and  Spiritual  Natures,  and  also  between 
the  Divine -Spiritual,  and  the  Soul- Spiritual  Natures.  Man 
belongs  to  the  Soul- Spiritual  Nature.  His  spiritual  relations 
are  to  the  Divine,  and  the  Soul- Spiritual.  These  he  is  to  love. 
And  what  is  love  ?  That  divine  principle  which  prompts  one 
moral  being  to  desire,  seek  and  delight  in  the  highest  good  of 
all  other  moral  beings.  Benevolence,  kindness,  mercy,  com- 
passion, forgiveness,  &c.,  all  now  out  of  love.  This  is  the  only 
love  of  which  I  can  speak  in  this  connexion.  There  are  many 
lower  loves ;  but  this  is  the  one  meant  in  my  Table.  This 
love  regards  all  that  is  truly  divine  as  inseparable  from  the 
highest  good  of  moral  beings.  Therefore  it  is  a  love  for  God, 
for  all  that  is  right  and  good,  and  for  the  highest  welfare  of  all 
moral  beings.  And  being  such  a  love,  it  worketh  no  ill  to  any 
Divine  thing  or  moral  being ;  neither  to  God,  nor  to  his  righte- 
ousness, nor  to  a  fellow  spirit ;  neither  to  friends  nor  to  foes,  to 
the  righteous  nor  to  the  wicked.  It  blesses,  and  curses  not 
It  moves  its  possessor  to  desire  nothing,  aim  at  nothing,  do 
nothing,  but  what  it  deems  conducive  to  the  highest  good  of 
all  moral  beings.  This  is  love — the  divine  principle  of  love. 
It  is  the  highest  and  purest  of  all  the  loves  which  moral  beings 
can  exercise.  It  is  this  love  which  man  is  commanded  to 
exercise  toward  God  with  all  his  heart,  toward  his  neighbor  as 
himself,  toward  his  offenders  and  enemies,  and  toward  the 
most  unthankful  and  evil  of  his  fellow  moral  beings.  This  is 
the  love  that  God  exercises  toward  all  moral  beings,  that  he 


FUNDAMENTAL  PRINCIPLES.  121 

manifested  in  Christ,  that  he  breathes  into  men  by  the  Holy 
Christ  Spirit,  and  that  constitutes  the  essence  of  his  very  na- 
ture. Hence  it  is  declared  that  "  God  is  love,  and  he  that 
loveth  is  born  of  God."  And  here  again  I  need  to  array  no 
formal  quotations  from  the  Christian  Scriptures.  It  is  sufficient 
merely  to  allude  to  them. 

Inq.  I  perceive  and  feel  that  you  are  right.  But  how  radical 
•and  comprehensive  you  make  your  Love  Principle  !  It  strikes 
deep  damnation  into  all  selfishness,  revenge,  wrath,  war,  vio- 
lence, hatred,  envy  and  injury ;  as  well  as  into  all  impiety,  irre- 
ligion  and  ungodliness.  Nothing  must  be  desired,  intended, 
said  or  done,  that  is  against  God,  against  any  divine  principle, 
or  against  the  highest  good  of  any  moral  being  in  existence, 
not  even  though  he  be  the  bitterest  of  enemies  and  the  vilest 
of  criminals  !  I  call  that  a  deep-plowing,  sin-sweeping,  all- 
blessing  love !  What  would  become  of  all  our  military  arid 
deatli-inilicting  social  institutions,  if  men  generally  bowed 
themselves  to  such  a  principle  ? 

Ex.  They  would  wax  old,  vanish  away,  and  be  superseded 
"by  benevolent,  peace -promo  ting,  life-preserving,  bliss-ensuring 
institutions.  And  the  whole  vast  under-current  of  personal 
selfishness,  oppression,  insult,  resentment,  retaliation,  revenge, 
1  mired,  violence  and  injury,  which  now  renders  most  men  Ish- 
maelites  to  their  fellows,  and  of  which  existing  institutions  are 
the  legitimate  outgrowth,  would  give  place  to  peace  on  earth 
ttnd  good  will  among  men.  The  kingdom  of  God  would  then 
have  come,  and  his  will  would  be  done  on  earth  as  in  heaven. 
All  things  would  indeed  have  become  new,  and  tears  be  wiped 
from  off  all  faces.  Love  would  do  all  this,  if  well  enthroned 
in  human  souls  and  human  institutions, 

luq.  You  transcend  the  common  interpretation  and  render- 
inn-  <>f  Christianity  on  this  point  altogether.  The  popular 
Christian  Religion  of  the  Sects  makes  the  principle  of  love 
perfectly  compatible  with  the  infliction  of  the  greatest  injuries 
on  offenders  and  enemies,  and  with  a  total  disregard  of  their 
good  ;  I  speak  of  offenders  and  enemies  who  carry  their  offen- 
ses and  enmity  beyond  certain  sufferable  bounds.  God,  we  are 
taught,  consigns  his  offenders  and  enemies  to  an  endless  hell, 
16 


122  PRACTICAL  CHRISTIAN  SOCIALISM. 

where  they  must  sin  on,  and  suffer  unutterable  miseries  to  all 
eternity.  And  Christians  may  kill  their  intolerable  offenders 
outright,  in  personal  self-defense,  in  justifiable  war,  or  on  the 
gibbet,  or  by  some  other  penal  process  :  and  they  may  inflict  a 
great  variety  of  cruel  and  injurious  punishments,  short  of  death, 
on  their  criminal  fellow  creatures,  having  little  or  no  regard  to 
their  good,  but  only  to  the  supposed  public  good.  Indeed,  the 
popular  doctrine  is,  that  when  offenders  and  enemies  pass  a 
certain  point  of  forbearance,  they  forfeit  all  right  to  have  their 
good  regarded,  and  it  would  be  a  wrong  to  the  rest  of  mankind 
to  regard  the  good  of  such  wicked  beings.  All  this  the  popular 
expounders  of  Christianity,  as  well  as  Jews,  Mahometans, 
Pagans  and  infidels  affirm.  But  I  say  your  interpretation  and 
rendering  of  the  Love  Principle  of  Christianity  transcends  all 
this. 

Ex.  It  does  indeed.  But  does  it  transcend  the  Christianity 
of  Jesus  in  the  Sermon  on  the  Mount,  and  throughout  the  New 
Testament?  "  Ye  have  heard  that  it  hath  been  said,  Thou 
shalt  love  thy  neighbor,  and  hate  thine  enemy.  But  I  say  unto 
you,  Love  your  enemies,  bless  them  that  curse  you,  do  good  to 
them  that  hate  you,  and  pray  for  them  who  despitefully  use 
you  and  persecute  you ;  that  ye  may  be  the  children  of  your 
Father  Which  is  in  heaven.  For  he  maketh  his  sun  to  rise  on 
the  evil  and  on  the  good,  and  sendeth  rain  on  the  just  and  on 
the  unjust.  For  if  ye  love  them  which  love  you,  what  reward 
have  ye  ?  Do  not  even  the  publicans  the  same  ?  And  if  ye 
salute  your  brethren  only,  what  do  ye  more  than  others  ?  Do 
not  even  the  publicans  so  ?  Be  ye  therefore  perfect,  even  as 
your  Father  which  is  in  heaven  is  perfect."  Matt,  v :  43 — 48. 
Do  I  transcend  this  ? 

Inq.  Certainly  not ;  you  only  reecho  the  same  sublime  doc- 
trine. And  let  popular  Christendom  be  ashamed  of  its  infidel- 
ity to  this  divine  primitive  Christianity  of  the  Son  of  God, 

Ex.  I  mean  to  do  what  little  I  can  to  make  it  ashamed  of 
such  infidelity,  and  to  bring  it  to  repentance.  And  now  what 
need  I  add  ?  You  see  and  feel  that  Love  in  all  spiritual  rela- 
tion* is  a  grand  fundamental  principle  of  the  Christian 
Religion.  And  though  we  have  given  our  views  a  wide  social 


FUNDAMENTAL  PRINCIPLES.  123 

range,  .you  sec  and  feel  that  this  love  is  a  principle  indispensa- 
ble to  personal  righteousness.  What  would  God  be  without  it  ? 
What  would  Christ  be  without  it  ?  What  would  any  angel, 
spirit  or  man  be  without  it?  Nothing.  It  is  that  charity  with- 
out which  Paul  said,  "  I  am  nothing."  As  to  personal 
righteousness  and  happiness,  no  moral  intelligence  is  any 
thing,  without  this  LOVE. 

"  Did  sweeter  sounds  adorn  my  flowing  tongue 

Than  ever  man  pronounced,  or  angel  sung  ; 

Had  I  all  knowledge,  human  and  divine, 

That  thought  can  reach,  or  science  can  define  ; 

And  had  I  power  to  give  that  knowledge  birth 

In  all  the  speeches  of  the  babbling  earth  ; 

Did  Shadrach's  zeal  my  glowing  breast  inspire 

To  weary  tortures,  and  rejoice  in  fire  ; 

Or  had  I  faith  like  that  which  Israel  saw, 

"When.  Moses  gave  them  miracles  and  law  ; 

Yet  gracious  Charity,  indulgent  guest, 

Were  not  thy  power  exerted  in  my  breast, 

Those  speeches  would  send  up  unheeded  prayer  ; 

That  scorn  of  life  would  be  but  wild  despair ; 

A  cymbal's  sound  were  better  than  my  voice, 

My  faith  were  form,  my  eloquence  were  noise." 

COWPBR. 


124  PRACTICAL   CHRISTIAN  SOCIALISM. 


CONVERSATION  X. 

Principle  sixth  of  Personal  Righteousness  considered,  viz  :  Purity  in  all 
things — The  seventh  considered,  viz  :  Patience  in  all  right  aims  and  pur- 
suits— The  eighth  explained  and  established,  viz :  Unceasing  progress 
towards  perfection — All  universes  and  individuations  of  Soul -Spirit  and 
Matter  thereto  belonging,  have  their  Cycles  of  revolution — their  generation, 
progress,  perfection  and  dissolution — Man's  progress  through  all  states  of 
being,  from  animal  imperfection  up  to  celestial  and  divine  perfection — The 
great  principle  of  unceasing  progress  towards  perfection  plainly  one  of  the 
Christian  Religion — Principles  recapitulated. 

Inq.  I  come  to  enjoy  another  of  these  refreshing  interviews. 
Will  you  now  unfold  to  me  your  remaining  principles  of  Person- 
al Righteousness  ? 

Ex.  With  pleasure.  The  next  in  order  is  the  sixth,  viz  : 
Purity  in  all  things.  By  purity  is  meant  freedom  from  defiling 
or  polluting  admixtures.  That  which  exists  in  its  own  proper 
simplicity,  unmixed  with  and  undefiled  by  any  thing  repugnant 
to  its  own  nature,  order  or  right  condition,  is  said  to  be  pure. 
The  principle  of  purity  has  numerous  applications,  relations 
and  branches.  Hence  we  speak  of  purity  of  heart,  purity  of 
mind,  purity  of  conscience,  purity  of  faith,  purity  of  conversa- 
tion, purity  of  life,  purity  of  principle,  &c.,  &c.  Also,  purity  in 
our  relation  to  God,  purity  in  our  sexual  relations,  purity  in  our 
various  social  relations,  and  purity  in  our  own  persons.  Holi- 
ness is  spiritual  and  moral  purity.  Chastity  is  sexual  purity. 
Temperance  is  purity  in  the  indulgence  of  the  appetites,  &c. 
Impurity  is  the  opposite  of  these,  in  whatever  application, 
relation  or  branch  existing.  Thus  we  may  be  impure  in  our 
hearts,  impure  in  our  minds,  impure  in  our  consciences,  impure 
in  our  faith,  impure  in  our  conversation,  impure  in  our  life, 
impure  in  our  principles.  We  are  impure  in  our  relation  to 
God,  if  we  are  insincere,  hypocritical,  ungrateful,  rebellious  or 
impious  in  any  degree.  We  are  impure  in  our  sexual  relations, 


FUNDAMENTAL  PRINCIPLES.  123 

if  we  commit  adultery,  fornication,  lasciviousness,  lewdness, 
self-pollution,  or  allow  ourselves  to  cherish  the  desire  to  commit 
such  acts ;  i.  e.  to  lust  after  impure  sexual  indulgence.  We 
tire  -impure  if  we  arc  unjust,  untruthful,  malicious,  revengeful, 
envious,  or  in  any  way  injurious  to  our  fellow  moral  agents. 
We  are  impure,  if  we  are  abusing  ourselves  by  any  habitual 
I ier version,  of  our  bodies  or  our  minds.  We  are  impure,  if  we 
are  unholy  in  any  respect ;  if  we  knowingly  violate  any  law  of 
our  being.  Impiety,  selfishness,  injustice,  falsehood,  hatred, 
cruelty,  drunkenness,  gluttony,  debauchery,  sexualistic  pollution, 
idleness  and  all  the  vices  of  the  carnal  mind,  are  manifesta- 
tions of  impurity ;  and  by  parity  of  reason  I  may  add,  all 
physical  personal  filthiness,  voluntarily  and  habitually  indulged. 

Liq.  Then  you  make  a  clean  sweep,  from  center  to  circum- 
ference—  from  the  inmost  affection  to  the  most  exterior  act 
and  habit — even  to  physical  personal  cleanliness  ? 

Ex.  Certainly.  How  can  I  do  otherwise  ?  The  principle  of 
Purity  in  all  things — mental,  moral,  physical — internal  and  ex- 
ternal— God-ward  and  man-ward ;  in  feeling,  purpose,  thought, 
word,  deed ;  in  the  exercise  of  every  propensity,  appetite,  pas- 
sion, sentiment  and  faculty ;  in  the  use  of  all  that  is  within  our 
reach ;  in  eating,  drinking,  sleeping,  dressing,  recreating ;  in  our 
stomachs,  our  mouths,  our  skins,  our  clothes,  our  habitations,  our 
door  yards,  our  gardens,  our  fields  and  our  streets ;  in  ALL 
THINGS.  Filthiness,  uncleanness,  disorder,  impurity,  are  to  bo 
eschewed  every  where,  at  all  times,  in  all  things ;  that  our 
whole  body,  spirit,  soul  and  condition  may  be  more  and  more 
sanctified  ;  till  "  HOLINESS  UNTO  THE  LORD"  be  inscribed  on  our 
entire  being  and  all  its  accessories.  "  All  filthiness  of  the  flesh 
and  spirit"  is  to  be  put  away ;  that  true  holiness  may  be  "per- 
fected." Need  I  quote  Scripture  to  prove  that  this  principle 
of  Purity  is  a  fundamental  of  the  Christian  Heligion  ? 

Liq.  Not  for  my  information  or  conviction.  A  score  of  texts 
throng  to  my  recollection  this  instant.  All  must  admit  what 
you  claim  for  Purity.  You  give  the  principle  a  more  sweeping 
and  thorough  application  than  I  ever  before  contemplated ;  but 
my  best  convictions  and  feelings  cordially  assent,  and  I  will 
not  detain  you  by  any  queries  or  comments. 


126  PRACTICAL  CHRISTIAN  SOCIALISM. 

Ex.  I  will  pass,  then,  to  the  seventh  principle  in  this  Division 
of  my  Table,  viz ;  Patience  in  all  right  aims  and  pursuits. 
Webster  gives  a  very  good  definition  of  patience :  "  1.  The 
suffering  of  afflictions,  pain,  toil,  calamity,  provocation  or  other 
evil,  with  a  calm,  unruffled  temper.  2.  A  calm  temper,  which 
bears  evils  without  murmuring  or  discontent  3.  The  act  or 
quality  of  waiting  long  for  justice  or  expected  good,  without 
discontent.  4.  Perseverance ;  constancy  in  labor  or  exertion. 
5.  The  quality  of  bearing  offenses  and  injuries  without  anger 
or  revenge."  Thus  Patience  includes  calmness,  firmness,  con- 
stancy, endurance,  perseverance,  meekness,  forbearance,  gentle  - 
'ness,  longsuffering,  &c.  And  it  stands  opposed  to  restlessness, 
ficklemindedness,  instability,  despondency,  fretfulness,  resent- 
fulness,  rashness,  vindictiveness  and  all  manner  of  violence. 
Now  we  are  to  cherish  and  cultivate  Patience  in  all  right  aims 
and  pursuits,  as  a  cardinal  principle  of  personal  righteousness. 
Being  sure  that  our  aims  and  efforts  are  right,  that  they  are  in 
accordance  with  essential  divine  principles,  that  they  look  to 
the  highest  good  of  all  moral  beings,  we  are  to  confide  ourselves 
to  God  without  distrust  of  consequences  ;  we  are  to  be  calm, 
firm,  steadfast  and  persevering ;  we  are  to  hope  on  and  ever' 
to  toil  on  and  ever,  to  suffer  whatever  calamities  may  overtake 
us  with  unmurmuring  composure ;  we  are  to  face  all  opposition, 
meet  all  contradictions,  endure  all  persecutions,  bear  all  provo- 
cations and  suffer  all  evils,  resolutely,  meekly,  gently,  forgiv- 
ingly, heroically ;  without  fretfulness,  without  resentment, 
•without  returning  evil  for  evil,  and  without  seriously  doubting 
that  the  right,  the  good  and  the  true  will  finally  triumph.  Do 
you  not  see  the  necessity  and  importance  of  this  principle  ? 

Inq.  Very  clearly.  The  severe  and  protracted  struggle 
through  which  human  nature  passes  in  its  progress,  from  its 
rudimental  to  its  celestial  and  divine  development,  has  already 
been  considered.  This  struggle  involves  innumerable  inci- 
dental trials  which  cannot  be  endured  and  overcome  without 
Patience.  All  this  is  now  perfectly  plain  to  my  understand- 
ing ;  and  I  admire,  more  and  more,  the  excellence,  consistency 
and  order  of  these  essential  divine  principles,  as  set  forth  in 
your  Table.  Each  seems  indispensable  and  glorious  by  itself. 


FUNDAMENTAL  PRINCIPLES.  127 

K:irh  is  comprehensive  of  the  requisite  sub -principles.  Each 
follows  the  other  in  orderly  gradation.  And  they  all  form  in 
combination  a  symmetrical  whole.  I  think  you  need  not  en- 
large on  tliis  principle  of  Patience,  nor  expend  time  in  emoting 
texts  from  the  Scriptures  to  prove  that  it  js  one  of  the  funda- 
mentals of  the  Christian  Religion.  No  one  can  read  the  New 
Testament,  or  call  to  remembrance  its  teachings,  with  the  least 
doubt  that  Patience  is  an  essential  of  the  personal  righteous- 
ness inculcated  by  Jesus  Christ  and  his  apostles.  Nor  do  I 
require  any  illustrations  to  render  me  sensible  that  a  person 
greatly  deficient  in  Patience  would  be  unfit  to  cooperate  in 
building  your  new  social  edifice.  I  may  seem  to  anticipate 
you,  and  to  foreclose  your  work  in  part ;  but  if  so,  it  is  because 
your  very  careful  definitions,  explanations  and  demonstrations, 
in  preceding  Conversations,  have  given  me  an  insight  into  your 
system,  and  prepared  me  to  understand  many  things  readily, 
which  had  otherwise  occasioned  queries  and  criticisms.  I  am 
rather  pleased  with  the  conceit,  that  I  shall  give  you  less 
trouble  hereafter,  as  an  inquirer.  I  begin  to  feel  as  if  I  should 
like  to  become  a  teacher,  by  and  by,  of  these  essential  divine 
principles. 

Ex.  God  grant  you  may  become  one  in  due  time.  But  I 
trust  you  will  not  abate  your  inquiries  and  criticisms,  during 
these  Conversations,  in  any  such  degree  as  to  allow  me  to 
assume  for  Truth  and  Right  any  thing  really  questionable. 

Inq.  I  will  look  out  for  that.  But  I  shall  not  compel  you  to 
multiply  words  in  demonstration  of  what  every  reasonable  mind 
must  admit  as  either  self-evident  or  undeniably  obvious.  So, 
if  you  please,  proceed  to  the  exposition  of  your  eighth  principle 
of  personal  righteousness. 

Ex.  I  will  do  so.  8.  Unceasing  progress  towards  perfection. 
I  have  declared  my  belief  to  be  that  each  universe  of  worlds 
in  the  Infinitarium  is  composed  of  Soul- Spirit  and  Matter, 
interiorated  by  the  Deific  Spirit,  and  has  its  grand  Cycle  of 
revolution ;  i.  e.  its  seasons  of  generation,  progress,  perfection 
and  dissolution.  The  same  I  hold  to  be  true  of  all  the  individ- 
uations  and  associations,  which  make  up  the  Diversity  of  each 
universe.  The  suns,  planets  and  lesser  bodies  of  a  universe 


128  PIIACTICAL   CHRISTIAN  SOCIALISM. 

arc  individuations  of  the  Matter  belonging  to  that  universe.. 
The  angels,  men  and  all  moral  beings  of  a  universe  are  indi- 
viduations of  the  Soul- Spirit  belonging  to  that  universe.  Each 
grand  cycle  of  a  universe  may  be  called  its  eternity,  as  includ- 
ing all  the  ages  of  Duration  from  its  generation  to  its  dissolution, 
Then  commences  another  generation  of  individuations  in  that 
universe,  another  grand  Cycle,  another  of  the  eternities  through 
which  the  aggregate  of  its  Soul- Spirit  and  Matter  exists,  per- 
petually changing,  but,  in  its  elements  and  aggregate,  neither 
increased  nor  diminished.  So  each  earth  has  its  birth,  growth, 
perfection  and  dissolution.  So  each  race  of  animated  beings. 
So  each  race  of  moral  beings  ;  and  therefore  man.  So  each 
man  in  particular.  So  of  the  body  of  man  in  each  sphere  of 
his  progressive  existence.  In  this  sphere  that  body  is  a  gross 
one  of  flesh  and  blood.  In  the  next  sphere  he  will  have  a  far 
more  refined  body.  In  the  next  a  still  more  refined  one  ;  and 
so  on  till  the  acme  of  his  absolute  perfection. 

Inq.  And  I  understand  you  to  hold  that  when  a  man  arrives 
at  his  absolute  perfection,  his  essence  will  no  longer  consist  of 
Soul- Spirit  and  Matter  conjoined,  but  of  Deific  Spirit  alone  ; 
and  then  the  affection,  will,  action  and  bliss  of  each  man  will 
be  strictly  DIVINE,  so  that  his  very  consciousness  will  be  one 
with  God's. 

Ex.  Yes. 

Inq.  But  I  do  not  clearly  understand  how  all  this  can  be. 

Ex.  I  will  further  explain.  Have  I  not  said  that  the  Deific 
Spirit  interiorates  all  Soul-  Spirit,  and  thus  all  matter  ? 

Inq.  Yes  ;  and  I  see  that  it  must  be  so. 

Ex.  And  do  you  not  see  that  from  the  moment  a  man's  soul 
is  conscious  of  moral  development,  there  must  be  in  his  inmost 
an  ever-present  portion  of  the  Deific  Spirit  ? 

Inq.  I  grant  it. 

Ex.  But  you  never  imagined  t/tat  indwelling  portion  of  the 
Divine  Essence  to  be  the  whole  Infinite  God  ? 

Inq.  No  ;  certainly  not. 

Ex.   Yet  that  same  portion  of  the  Deity  lias  divine  conscious- 


FUNDAMENTAL  PRINCIPLES.  129 

noss,  affection,  will,  intelligence  and  power ;  in  me,  in  you,  in 
all  moral  beings  ;  has  it  not  ? 

Inq.  Truly,  it  seems  to  have. 

Ex.  And  these  portions  of  divine  love  and  divine  wisdom  in 
us  all  have  a  common  consciousness,  a  common  affection,  a 
common  will,  a  common  intelligence,  and  a  common  good. 
They  do  not  constitute  so  many  distinct  Gods,  do  they  ? 

Inq.  Certainly  not.  I  never  thought  of  this  before  ;  but  it 
must  be  so.  The  least  conceivable  portion  of  the  Deific  Spirit 
must  have  the  attributes  of  the  Divine  Nature,  whether  in  my 
spiritual  inmost,  or  yours,  or  another  man's,  or  an  angel's,  or  an 
arch-angel's.  And  yet  the  consciousness  of  divine  personal 
identity  must  be  one,  however  existing  in  all  individuations  ; 
because  divine  essence,  divine  nature,  Deific  Spirit,  has  every 
where  precisely  the  same  perfect  love,  wisdom,  will  and  good. 

Ex.  "Well,  you  readily  comprehend  that  the  more  divine  Love 
and  Wisdom  a  man  comes  to  have  in  him,  the  more  like  God 
he  is  ? 

Inq.  That  is  plain  enough. 

Ex.  You  may  see,  then,  that  the  more  room  God  occupies  in 
a  man,  the  larger  his  inmost  must  be  ;  and  consequently  that 
the  .more  he  is  conscious  of  being  actuated  by  God's  Love, 
God's  Wisdom  and  God's  Will,  the  less  he  is  conscious  of  dis- 
tinguishing his  own  original  self-hood.  Thus  as  he  consists 
more  and  more  of  the  Divine  Nature,  he  will  consist  less  and 
less  of  Soul- Spirit  and  Matter;  or,  in  other  words,  as  God 
expands  within  him,  his  external  self-hood  diminishes  and  van- 
ishes away.  But  that  which  vanishes  away  is  not  annihilated, 
any  more  than  the  Matter  of  our  bodies  is,  when  superseded  by 
fresh  supplies  received  within.  It  goes  to  its  own  place  to  be 
used  over  again.  So  with  the  Matter  in  all  our  personal  indi- 
vidualities, and  so  finally  with  the  Soul- Spirit  of  our  interior 
personal  individualities.  But  not  so  with  Deific  Spirit,  which 
by  degrees  comes  to  constitute  our  most  interior  identities.  That 
has  an  essential,  unchanging  perfection  of  its  own.  When, 
therefore,  after  the  process  of  incomputable  ages  of  progress 
towards  perfection,  we  finally  reach  it,  the  last  particle  of  our 
self-hood  will  have  passed  away,  and  our  consciousness  of 
17 


130  PRACTICAL   CHRISTIAN  SOCIALISM. 

existence,  love,  wisdom,  will  and  bliss,  will  be  undistinguishable 
from  God's, — not  lost,  but  perfected  in  his  own  divine  unity. 
Hence  the  sublime  expression,  "Goo  ALL  IN  ALL."  Accordingly 
we  find  that  the  highest  and  purest  of  human  beings  on  earth,  as 
they  approximate  God,  long  to  be  one  with  him.  It  is  their 
meat  and  drink  to  do  his  will ;  their  very  life  to  feel,  think, 
speak  and  act  only  as  moved  by  him.  Hear  how  the  good 
Kempis  expressed  himself: — 

"  Thou,  O  Lord  God  !  art  above  all,  in  all  perfection  !  Thou 
art  most  high,  most  powerful,  most  sufficient,  and  most  full ! 
Thou  art  most  sweet,  and  most  abundantly  comforting !  Thou 
art  most  lovely,  and  most  loving  ;  most  noble  and  most  glori- 
ous !  In  thee  all  good  centers,  from  eternity  to  eternity ! 
Therefore,  whatever  thou  bestowest  upon  me,  that  is  not  thy- 
self; whatsoever  thou  revealest  or  promisest,  while  I  am  not 
permitted  truly  to  behold  and  enjoy  thee  ;  is  insufficient  to  fill 
the  boundless  desires  of  my  soul,  which,  stretching  beyond  all 
creatures,  and  even  beyond  all  thy  gifts,  can  only  be  satisfied 
in  union  with  thy  all-perfect  Spirit."  "  When  will  it  be  grant- 
ed me,  in  silent  and  peaceful  abstraction  from  all  created  being, 
to  taste  and  see  how  good  thou  art,  O  Lord,  my  God  !  When 
shall  I  be  wholly  absorbed  in  thy  fullness  !  When  shall  I 
lose,  in  the  love  of  thee,  all  perception  of  myself;  and  have  no 
sense  of  any  being  but  thine  !"  Imitation  of  Christ.  B.  III. 
Chap.  xiv. 

If  the  best  of  men  here  in  this  imperfect  state  are  capable 
of  such  yearnings  for  unition  with  God,  how  must  it  be  with 
the  "  high  seraph," 

"  Who  countless  years  his  God  has  sought"  ? 

Inq.  The  subject  is  now  open  and  unveiled  to  my  under- 
standing. I  see  and  I  adore  the  Truth. 

Ex.  Well,  then,  the  principle  before  us  impels  the  man  who 
embraces  it  to  make  all  the  progress  he  can  towards  this  per- 
fection; and  by  every  means  in  his  power  to  promote  the 
progress  of  the  whole  human  race  toward  their  destined 
perfection.  In  himself  he  unceasingly  aspires  after,  and  press- 
es towards  perfection  ;  perfection  of  Reverence  for  the  divine 


FUNDAMENTAL  PRINCIPLES.  131 

nnd  spiritual ;  perfection  of  Self-denial  for  righteousness'  sake  ; 
perfection  of  Justice  to  all  beings ;  perfection  of  Truth  in  all 
manifestations  of  mind ;  perfection  of  Love  in  all  spiritual 
relations  ;  perfection  of  Purity  in  all  things  ;  perfection  of  Pa- 
tience in  all  right  aims  and  pursuits  ;  absolute  divine  perfection. 
Hence  the  following  testimonies  : 

"  Be  ye  perfect,  even  as  your  Father  which  is  in  heaven  is 
perfect."  Matt,  v:  48.  "And  the  glory  which  thou  gavest 
me  I  have  given  them ;  that  they  may  be  one,  even  as  we  are 
one  :  I  in  them,  and  thou  in  me,  that  they  may  be  made 
perfect  in  one."  John  xvii :  22, 23.  "  And  this  also  we  wish, 
even  your  perfection."  2  Cor.  xiii :  9.  "  Not  as  though  I  had 
already  attained,  either  were  already  perfect;  but  I  follow 
after,  if  that  I  may  apprehend  that  for  which  also  I  am  appre- 
hended of  Christ  Jesus.  Brethren,  I  count  not  myself  to  have 
apprehended  ;  but  this  one  thing  I  do,  forgetting  those  things 
which  are  behind,  and  reaching  forth  unto  those  things  which 
are  before,  I  press  toward  the  mark  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus."  Phil,  iii :  12—14.  "  We 
pjeach,  warning  every  man,  and  teaching  every  man  in  all 
wisdom;  that  we  may  present  every  man  perfect  in  Christ 
Jesus."  Col.  i :  28.  "  Till  we  all  come  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God,  unto  a  perfect 
man,  unto  the  measure  of  the  stature  of  the  fullness  of  Christ." 
Ephes.  iv  :  13.  Can  there  be  any  doubt  that  unceasing  prog- 
ress towards  perfection  is  a  cardinal  duty,  an  essential  divine 
principle  of  the  Christian  Religion,  in  the  department  of  Per- 
sonal Righteousness  ?  And  whoever  is  governed  by  this 
principle,  must  he  not  evince  a  noble  activity  for  the  improve- 
ment of  himself,  his  associates,  his  degraded  fellow  creatures 
and  the  human  race  ?  If  so,  what  must  be  thought  of  the 
man  who  is  indisposed  to  progress  ;  who  is  good  enough,  wise 
enough,  holy  enough ;  who  cares  not  whether  his  family,  or 
his  neighborhood,  or  his  country,  or  the  world,  makes  any 
progress  :  who  has  neither  faith  in  the  possibility  of  progress, 
nor  one  ardent  desire  to  see  himself,  his  neighbors,  and  society, 
advancing  toward  perfection  !  Has  he  true  personal  righteous- 
ness ?  Has  he  any  real  faith  in  the  Cliristian  Religion  ?  Is  he 


132  PRACTICAL   CHRISTIAN  SOCIALISM. 

a  living  stone,  ready  for  the  grand  social  superstructure,  which 
is  to  be  the  tabernacle  of  God  on  earth  in  the  glorious  future  ? 
What  says  my  friend  in  response  ? 

Inq,  What  can  he  say,  less  or  more  than  that  he  sees,  feels 
and  rejoices  in  the  Truth.  Theological  Truth  and  Personal 
Righteousness,  as  you  have  set  forth  their  Principles,  are  in- 
comparably more  heavenly  and  beautiful  than  formerly  I  had 
the  faintest  conception  of.  I  thought  I  understood  what  the 
Christian  Religion  was  ;  but  I  was  ignorant  of  it,  as  a  Religion 
of  essential  divine  principles.  I  looked  only  at  the  Sectarian 
hydra  which  passes  in  Christendom  for  Christianity.  I  was 
grossly  ignorant  of  the  Practical  Christianity  you  have  been 
expounding.  I  was  roving  among  the  Philosophies  to  find 
something  which  might  redeem  humanity.  But  now  I  see  and 
know  the  Christ,  that  is  indeed  the  Savior  of  the  world,  the 
true  Light  of  life.  I  see  that  to  have  faith  in  the  great  truths 
declared  by  this  Christ,  and  to  be  governed  by  his  essential 
principles  of  personal  righteousness,  is  the  only  way  of  salva- 
tion for  mankind.  May  I  be  enabled  sincerely  and  firmly  to 
believe  in 

The  existence  of  one  All- Perfect,  Infinite  God ; 

The  mediatorial  manifestation  of  God  through   Christ ; 

Divine  revelations  and  inspirations  given  to  men ; 

The  immortal  existence  of  human  and  angelic  spirits  ; 

The  moral  agency  and  religious  obligation  of  mankind ; 

The  certainty  of  a  perfect  divine  retribution  ; 

The  necessity  of  man's  spiritual  regeneration  ;  and 

The  final,  universal  triumph  of  good  over  evil. 

With  stich  a  faith,  and  all  the  glorious  hopes  thereof  born, 
may  I  be  aided  from  above  to  "  enter  in  at  the  strait  gate,"  and 
to  walk  in  the  "  narrow  way"  of  Christ's  own  Personal  Righte- 
ousness, whose  cardinal  principles  are, 

Reverence  for  the  Divine  and  spiritual ; 

Self-denial  for  righteousness'  sake  ; 

Justice  to  all  beings  ; 

Truth  in  all  manifestations  of  mind ; 

Love  in  all  spiritual  relations  ; 

Purity  in  all  things  ; 


FUNDAMENTAL  PRINCIPLES.  133 

Patience  in  all  right  aims  and  pursuits  ;  and 
Unceasing  progress  towards  perfection. 

Ex.  Be  it  even  so  with  you,  my  inquiring  friend,  with  me, 
and  with  a  host  of  chosen  ones,  raised  up  in  the  east,  west, 
north  and  south,  to  work  the  arduous  and  glorious  work  of 
Practical  Christian  Socialism,  and  to  build  the  living  temple  of 
God  on  earth,  from  its  deep  foundations  to  its  apex. 

"  And  when  its  cap-stone  resteth 

Upon  the  topmost  height, 

And  all  the  earth  confesseth 

The  majesty  of  Right, 

Creation's  glad  hosanna 

Shall  rend  the  vaulted  skies, 

And  God's  unsullied  Banner 

O'erwave  its  lofty  spires." 


134  PRACTICAL   CHRISTIAN  SOCIALISM. 


CONVERSATION   XL 

The  Principles  of  Social  Order — The  first,  second,  third,  fourth  and  fifth 
Principles  of  Social  Order,  successively  considered — The  sixth  Principle 
criticised,  defended  and  demonstrated. 

Ex.  The  principles  of  Theological  Truth,  and  of  Personal 
Righteousness,  being  now  understood,  I  come  to  those  of  So- 
cial Order.  By  Social  Order  I  mean  the  true  harmonic  com!  i  - 
tions,  relations  and  operations  of  Society — in  the  family,  in  the 
neighborhood  community,  in  the  municipality,  in  the  state,  in 
the  nation,  in  the  human  race,  in  the  universe  of  spiritual 'races. 
The  least  form  of  Society  is  the  family,  the  greatest  form  on 
earth  is  a  fraternity  of  nations.  When  we  extend  our  thoughts 
to  other  earths,  suns,  systems  and  universes,  we  only  follow 
Social  Order  into  its  more  and  more  comprehensive  combina- 
tions. The  Infinitarium  is  every  where  replete  with  individu- 
ation  and  association.  But  I  need  not  contemplate  Society,  for 
the  purposes  of  this  exposition,  beyond  the  limits  of  our  own 
earth.  I  believe  that  human  Society  may  be  happy.  But  1o 
be  happy,  it  must  be  harmonic  ;  and  to  be  harmonic,  its  condi- 
tions; relations  and  operations  must  be  in  true  order.  There  is. 
I  am  confident,  a  true  and  right  Social  Order  somewhere 
among  the  possibilities  and  destinies  of  human  nature.  That 
right  Social  Order  must  have  its  fundamental  principles.  And 
as  man  must  have  a  very  responsible  part  to  act  in  the  estab- 
lishment of  true  Social  Order,  it  is  obvious  that  he  should  un- 
derstand, embrace  and  practically  carry  out  these  principles. 
What  then  are  the  Principles  of  Social  Order  ?  I  have  affirmed 
that  the  Christian  Religion  presents  the  following  eight,  viz  : 

1.  The  supreme  Fatherhood  of  God. 

2.  The  universal  Brotherhood  of  Man. 

3.  The  declared  perfect  love  of  God  to  Man. 

4.  The  required  perfect  love  of  Man  to  God. 

5.  The  required  perfect  love  of  Man  to  Man. 


FUNDAMENTAL  PRINCIPLES.  135 

6.  The  required  just  reproof  and  di.s fellowship  of  evil  doers. 

7.  The  required  non-resistance  of  evil  doers  with  evil. 

8.  The  designed  unity  of  the  righteous. 

These  are  the  Socialistic  principles  of  the  Christian  Relig- 
ion. Let  us  give  them  due  consideration,  each  in  its  place. 

1.  The  supreme  Fatherhood  of  God.  Does  the  Christian 
Religion  declare  that  God  is  the  supreme  common  Father  of 
the  human  race?  Or  does  it  leave  us  to  presume  that  some  of 
the  human  race  are  the  offspring  of  one  Father,  and  some  of 
another  ? 

Inq.  For  myself  I  can  answer  promptly,  that  it  declares  God 
to  be  the  Father  of  us  all.  And  to  spare  you  the  trouble,  I 
will  try  my  hand  at  quoting  Scripture  in  proof  of  the  principle. 

Ex.  That  would  suit  me  well. 

Inq.  I  will  try  it  then.  If  you  will  allow  me  to  go  back  a 
little  way  into  the  Old  Testament,  I  will  cite  a  pertinent  one 
from  its  very  last  book,  Malachi :  "  Have  we  not  all  one  Fath- 
er? Hath  not  one  God  created  us?  Mai.  ii  :  10.  And  I  think 
these  questions  are  quite  conclusively  answered  in  the  New 
Testament.  FATHER  is  the  profoundly  significant  and  adorable 
appellation  by  which  Jesus  almost  uniformly  designated  God. 
The  four  Gospels  are  every  where  adorned  with  this  name. 
"  My  Father,"  "  your  Father,"  "  the  Father,"  "  heavenly  Fath- 
er," "  Father  which  is  in  heaven,"  &c.  &c.,  are  phrases  which 
every  where  glisten  like  precious  stones  sprinkled  with  a  liberal 
hand  over  that  hallowed  ground.  We  are  enjoined  to  believe 
in  God,  to  pray  to  him,  confide  in  him,  obey  him,  imitate  him, 
worship  him,  as  our  Father ;  who  is  more  ready  to  give  good 
things  to  them  that  ask  him  than  earthly  parents  are  to  their 
children  ;  who  is  "  kind  to  the  unthankful  and  evil ;"  and  who 
meeteth  his  penitent  prodigals  on  their  return  to  his  house  with 
compassion  and  holy  rejoicings.  He  even  says  in  one  in- 
stance, "  Call  no  man  your  father  upon  the  earth ;  for  ONE  is 
your  FATHER,  which  is  in  heaven."  Matt,  xxiii :  9.  The  apos- 
tles appear  to  have  become  thoroughly  imbued  with  your  prin- 
ciple of  the  supreme  Fatherhood  of  God,  which  is  evident 
from  such  texts  as  the  following : — 

"  God,  that  made  the  world  and  all  things  therein,  *  *  hath 


136  PRACTICAL  CHRISTIAN  SOCIALISM. 

made  of  one  blood  all  nations  of  men  to  dwell  on  all  the  face 
of  the  earth ;  *  *  for  we  are  also  his  offspring.  Forasmuch 
then  as  we  are  the  offspring  of  God,  we  ought  not  to  think 
that  the  God-head  is  like  unto  gold,  or  silver,  or  stone,  graven 
by  art  and  man's  device.  And  the  times  of  this  ignorance  God 
winked  at;  but  now  commandeth  all  men  every  where  to  re- 
pent." Acts  xvii :  24 — 30.  "  Though  there  be  that  are  called 
gods,  whether  in  heaven  or  in  earth  (as  there  be  gods  many, 
and  lords  many).  But  to  us  there  is  but  one  God,  the  Father, 
of  whom  are  all  things,  and  we  in  him ;  and  one  Lord  Jesus 
Christ,  by  whom  are  all  things  and  we  by  him."  1  Cor.  viii : 
5,  6.  "  There  is  one  God  and  Father  of  all,  who  is  above  allr 
and  through  all,  and  in  you  all."  Ephes.  iv :  6.  "  We  have 
had  fathers  of  our  flesh,  which  corrected  us,  and  we  gave 
them  reverence  ;  shall  we  not  much  rather  be  in  subjection  to 
the  Father  of  spirits  and  live  ?  For  they  verily  for  a  few  days 
chastened  us  after  their  pleasure ;  but  He  for  our  profit,  that 
we  might  be  partakers  of  his  holiness."  Heb.  xii :  9,  10.  "Ev- 
ery good  gift,  and  every  perfect  gift  is  from  above,  and  cometh 
down  from  the  Father  of  Lights,  with  whom  is  no  variableness, 
nor  shadow  of  turning."  James  i:  17. 

Ex.  Very  well,  my  friend;  I  see  that  you  are  making  prog- 
ress, and  will  not  much  longer  need  to  be  taught  what  "  be  the 
first  principles  of  the  oracles  of  God."  But  permit  me  to  try 
your  skill  a  little,  by  asking  an  explanation  of  the  following 
passage : — The  Jews  said,  "  We  have  one  father,  even  God. 
Jesus  said  unto  them,  If  God  were  your  father,  ye  would  love 
me  ;  for  I  proceeded  forth  and  came  from  God.  *  *.  Ye  are 
of  your  father  the  devil,  and  the  lusts  of  your  father  ye  will 
do  :  he  was  a  murderer  from  the  beginning,  and  abode  not  in 
the  truth,  because  there  is  no  truth  in  him.  When  he  speaketh 
a  lie,  he  speaketh  of  his  own  ;  for  he  is  a  liar  and  the  father  of 
it."  Is  not  this  text  against  our  principle  of  the  supreme  Fa- 
therhood of  God  ?  Does  it  not  involve  the  existence  of  two 
hostile  Fathers  of  mankind, — God  and  the  devil  ?  God,  the 
Father  of  the  righteous  ;  and  Satan,  the  father  of  the  wicked  ? 

Inq.  It  certainly  does  in  the  letter.     But  you  have  taught  me 
to  regard  the  sjrir-U  of  texts,  rather  than  the  mere  letter;  "be- 


FUNDAMENTAL  PRINCIPLES.  137 

cause  the  letter  killeth,  but  the  spirit  giveth  life."  In  this  case 
the  letter,  if  blindly  reverenced,  would  kill  one  of  the  sublimest 
truths  of  the  Christian  Religion.  I  shall  therefore  cleave  to 
the  spirit  of  this  passage  which  agrees  with  and  upholds  all 
truth.  The  Jews,  as  I  learn  from  the  context,  were  justifying 
their  hatred  and  persecution  of  Jesus,  by  the  plea  that  they 
had  Abraham  for  their  honored  ancestor,  and  acknowledged 
one  God  as  their  Father.  But  Jesus  truly  charged  them  with 
being  actuated  by  a  spirit  the  reverse  of  Abraham's,  and  doing 
works  morally  unlike  his.  As  to  God  being  their  father,  he 
would  not  allow  them  to  cover  up  their  sins  under  that  mere 
profession.  Their  spirit,  conduct  and  character  were  diabolical, 
not  divine.  Morally  they  were  the  children  of  Diabolos,  the 
Adversary,  the  spirit  of  hatred  and  falsehood,  which  from  the 
beginning  has  prompted  mankind  to  murder  and  falsehood,  and 
which  worketh  ever  in  the  "  children  of  disobedience."  All 
tradition  had  personified  this  spirit  as  God's  Adversary.  Jesus 
therefore  spoke  of  it  as  such,  with  perfect  propriety ;  neverthe- 
less, figuratively,  not  in  any  such  sense  as  to  imply  that  it  was 
a  Creative  Spirit,  the  literal  Father  of  a  part  of  mankind. 
Nothing  like  this  is  to  be  inferred.  The  fatherhood  of  the 
devil  is  one  which  relates,  not  to  the  proper  being  of  men,  but 
to  their  affections,  temper,  intentions,  will,  conduct  and  moral 
character.  When  these  are  perverse  and  ungodly,  alias  sens- 
ual and  devilish,  they  are  credited  to  the  fatherhood  of  the 
devil ;  and  in  this  sense  wicked  men  are  said  to  be  of  their  fa- 
ther the  devil.  They  are  carnally  minded,  anti-divine,  per- 
verse. But  whoever  should  hence  conclude  that  wicked  men 
were  created  by  a  great  infernal  Spirit,  called  the  devil ;  or 
that  there  is  a  single  human  being  not  created  and  paternally 
treated  by  the  one  All- Perfect,  Infinite  God ;  would  virtually 
discard  the  Christian  Religion.  Such  a  conclusion  would  not 
be  less  absurd  than  impious.  For  then  the  devil  would  be 
made  the  rival  of  God,  and  so  we  should  have  no  Supreme. 
Also  the  devil  would  have  as  good  a  right  to  demand  the  wor-, 
ship,  love  and  service  of  his  children,  as  God  those  of  his.  Al- 
so, it  would  be  as  just  to  render  to  the  devil  his  due,  as  to  God 
his.  Also,  if  all  are  sinners  before  becoming  saints,  and  God 
18 


138  PKACTICAL  CHRISTIAN  SOCIALISM. 

has  nothing  but  sinners  out  of  whom  to  make  saints  by  con- 
version, then  it  would  follow  that  the  devil  created  all  mankind, 
and  God  only  converts  a  part  of  them  into  his  children.  So  it 
is  utterly  absurd,  as  well  as  impious,  to  say  that  the  devil  is 
any  man's  father,  save  only  in  a  figurative  and  moral  sense. 
Really  and  absolutely,  God  is  the  Universal  and  Supreme 
Father. 

Ex.  You  have  done  the  subject  justice,  and  obviated  all  the 
difficulties  of  the  text  cited.  Now  then  let  us  see  what  is  im- 
plied in  the  supreme  Fatherhood  of  God.  1.  A  Father's  love 
for  all  mankind.  2,  A  Father's  care  and  providence  toward 
them  all.  3.  A  Father's  authority,  government  and  discipline 
over  them  all.  4.  A  Father's  right  to  be  loved,  trusted,  honored 
and  obeyed  by  them  all. 

This  brings  out  my  second  Principle  of  Social  Order,  viz : 
The  universal  Brotherhood  of  Man.  It  is  necessarily  involved 
in,  and  evolved  from  the  Supreme  Fatherhood  of .  God.  So  if 
we  have  established  the  first  of  these  principles,  we  have  as 
certainly  established  the  second.  No  more  proof  then  is  want- 
ed from  Scripture,  or  reason.  We  have  already  enough.  So 
we  may  pass  on  to  inquire  what  is  implied  in  the  Universal 
Brotherhood  of  Man. 

1.  It  is  clearly  implied  that  they  have  a  common  Father. 
2.  That  they  owe  him  a  common  love,  worship,  confidence  and 
obedience.  3.  That  they  have  a  common  nature,  as  to  wants, 
capabilities,  rights  and  responsibilities.  4.  That  they  are  equals 
in  their  essential  rights.  5.  That  they  have  a  common  good, 
which  involves  the  obligation  of  each  and  all  to  seek  it.  6. 
That  they  have  a  common  final  destiny.  And  7.  That  they 
ought  to  love  each  his  neighbor  as  himself.  And  where  are  we 
now  ?  We  are  already  acknowledging  by  anticipation  the 
third,  fourth  and  fifth  principles  of  Social  Order,  viz.  The  de- 
clared perfect  love  of  God  to  Man,  The  required  perfect  love 
of  Man  to  God,  and  The  required  perfect  love  of  Man  to 
Man.  How  naturally,  consistently  and  beautifully  do  these 
principles  grow  out  of  their  divine  root !  Perhaps  it  would  be 
a  pleasure  to  you  to  exercise  your  skill  in  quoting  a  few  strong 


FUNDAMENTAL  PRINCIPLES.  139 

passages  from  the  Christian  Scriptures,  showing  what  is  The 
declared  perfect  love  of  God  to  Man,  The  required  perfect  love 
of  Man  to  God,  and  The  required  perfect  love  of  Man  to  Man. 
Inq.  I  think  I  can  readily  do  this.  The  declared  perfect 
love  of  God  to  man  appears  in  such  passages  as  these : — "  God 
so  loved  the  world  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish,  but  have  ever- 
lasting life.  For  God  sent  not  his  Son  into  the  world  to  con- 
demn the  world ;  but  that  the  world  through  him  might  be 
saved."  John  hi :  16,  17.  "  Be  the  children  of  the  Highest; 
for  he  is  kind  to  the  unthankful  and  the  evil."  Luke  vi :  35. 
"  God  commendeth  his  love  toward  us  in  that  while  we  were 
yet  sinners,  Christ  died  for  us."  Pvom.  v :  8.  "  God,  who  is 
rich  in  mercy,  for  his  great  love  wherewith  he  loved  us,  even 
when  we  were  dead  in  sins,  hath  quickened  us  together  with 
Christ ;  (by  grace  ye  are  saved)."  Ephes.  ii :  4,  5.  "  God  is 
love."  "  In  this  was  manifested  the  love  of  God  toward  us, 
because  that  God  sent  his  only  begotten  Son  into  the  world, 
that  we  might  live  through  him.  Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us,  and  sent  his  Son  to  be  the 
propitiation  for  our  sins."  "  We  love  him  because  he  first  loved 
us."  1  John  iv  :  8,  9,  10,  19.  The  sum  of  all  this  and  all  such 
testimonies  is  condensed  into  those  three  words  above  quoted, 
"  GOD  is  LOVE."  The  required  perfect  love  of  Man  to  God 
is  comprehended  in  the  first  great  commandment,  "  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind,  and  with  all  thy  strength."  Mark  'xii : 
30.  The  required  perfect  love  of  Man  to  Man  is  set  forth  in 
the  second  great  commandment,  "  Thou  shalt  love  thy  neigh- 
bor as  thyself."  Mark  xii :  31.  It  is  urged  and  enforced  in 
such  passages  as  the  following  : — "  All  things  whatsoever  ye 
would  that  men  should  do  to  you,  do  ye  even  so  to  them." 
Matt,  vii :  12.  "  Love  worketh  no  ill  to  his  neighbor  ;  therefore 
love  is  the  fulfilling  of  the  law."  Rom.  xiii :  10.  "  Though  I 
speak  with  the  tongues  of  men  and  of  angels,  and  have  not 
charity,  I  am  become  as  sounding  brass,  or  a  tinkling  cymbal. 
And  though  I  have  the  gift  of  prophecy ;  and  understand  all 
mysteries,  and  all  knowledge  ;  and  though  I  have  all  faith,  so 


140  PRACTICAL  CHRISTIAN  SOCIALISM. 

that  I  could  remove  mountains ;  and  have  not  charity,  I  am 
nothing.  And  though  I  bestow  all  my  goods  to  feed  the  poor, 
and  though  I  give  my  body  to  be  burned,  and  have  not  charity, 
it  profiteth  me  nothing.  Charity  suffereth  long,  and  is  kind  ; 
charity  envieth  not ;  charity  vaunteth  not  herself,  is  not  puffed 
up,  doth  not  behave  itself  unseemly,  seeketh  not  her  own,  is 
not  easily  provoked ;  thinketh  no  evil ;  rejoiceth  not  in  iniquity, 
but  rejoiceth  in  the  truth ;  beareth  all  things,  believeth  all 
tilings,  hopeth  all  things,  endureth  all  things."  1  Cor.  xiii : 
1 — 7.  "  He  that  loveth  not  his  brother  abideth  in  death. 
Whosoever  hateth  his  brother  is  a  murderer :  and  ye  know 
that  no  murderer  hath  eternal  life  abiding  in  him.  Hereby 
perceive  we  the  love  of  Christ ;  because  he  laid  down  his  life 
for  us  ;  and  we  ought  to  lay  down  our  lives  for  the  brethren. 
But  whoso  hath  this  world's  good,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  ?"  1  John  iii :  14 — 17.  "  No 
man  hath  seen  God  at  any  time.  If  we  love  one  another,  God 
dwelleth  in  us,  and  his  love  is  perfected  in  us."  "  God  is  love  ; 
and  he  that  dwelleth  in  love  dwelleth  in  God,  and  God  in  him." 
"  If  any  man  say,  I  love  God,  and  hateth  his  brother,  he  is  a 
liar ;  for  he  that  loveth  not  his  brother  whom  he  hath  seen, 
how  can  he  love  God  whom  he  hath  not  seen  ?"  Ib.  iv :  12,  16, 
20.  And  lest  men  should  plead  that  they  arc  not  required  to 
love  their  enemies,  but  their  friends  only,  Jesus  was  explicit 
and  special,  in  his  injunctions,  to  include  all  enemies  and 
offenders  in  the  obligation  of  the  second  great  commandment. 
"  Ye  have  heard  that  it  hath  been  said,  Thou  shalt  love  thy 
neighbor,  and  hate  thine  enemy :  but  I  say  unto  you,  Love 
your  enemies,  bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  which  de spitefully  use  you  and 
persecute  you ;  that  ye  may  be  the  children  of  your  Father 
which  is  in  heaven  ;  for  he  maketh  his  sun  to  rise  on  the  evil 
and  on  the  good,  and  sendeth  his  rain  on  the  just  and  on  the 
unjust.  For  if  ye  love  them  which  love  you,  what  reward  have 
you  ?  Do  not  even  the  publicans  the  same  ?"  Matt,  v  :  43 — 
48.  Will  not  these  passages  suffice  in  proof  of  the  three  prin- 
ciples stated  ? 


FUNDAMENTAL  PRINCIPLES.  141 

Rr.  Amply.  They  are  conclusive.  Our  case  is  made  out. 
Our  first  five  principles  of  Social  Order  are  certainly  funda- 
mentals of  the  Christian  Religion.  And  now  we  may  proceed 
to  consider  the  sixth,  viz  :  The  required  just  reproof  and  dis- 
fdlou-sJtip  of  evil  doers.  This  is  a  principle  not  inferior  in 
importance  to  the  others.  We  must  give  it  a  serious  and 
critical  consideration.  It  is  a  great  stumbling  stone  to  many. 
One  class  of  minds  stumble  over  it  into  vindictiveness,  violence 
and  cruelty  to  evil  doers ;  and  another  class  stumble  at  it  as 
irreconcilable  with  the  great  Love -Principle,  which  ever  seeks 
the  good  of  evil-doers.  The  first  class  persecute  evil-doers  ;  the 
second  class  indulge  them  to  their  own  hurt,  as  well  as  to  the 
corruption  and  damage  of  others.  Evil-doers  are  those  who 
violate  the  principles  of  Personal  Righteousness  and  Social 
Order,  and  especially  those  who  knowingly  and  persistently  vio- 
late these  principles.  Every  violation  of  these  principles  is  a 
sin  against  one's  own  soul,  against  mankind,  and  against  the 
Supreme  Father.  Its  legitimate  and  inevitable  effect  is,  dis- 
turbance and  pain  in  the  moral  and  social  sphere.  It  is  there- 
fore an  imperative  dictate,  both  of  charity  and  justice,  that 
evil-doing  should  be  justly  reproved  and  disfellowshiped  by  all 
who  acknowledge  themselves  under  the  government  of  divine 
principles.  And  this  can  be  done  only  by  making  evil-doers 
understand  and  feel,  that  their  conduct  is  regarded  as  evil,  and 
will  neither  be  sanctioned  nor  morally  tolerated.  Therefore 
the  Christian  Religion  requires  us  to  be  true  to  divine  princi- 
ples and  to  human  welfare,  by  always  opposing  sin.  We  must 
never  approve,  fellowship,  countenance  nor  connive  at  evil- 
doing,  though  it  be  in  our  most  intimate,  beloved  and  honored 
friends.  If  our  brother  commit  sin,  we  are  to  reprove  him, 
either  by  word  or  significant  action.  If  he  repent,  we  are  to 
forgive  and  comfort  him.  If  he  persist,  we  are  to  reprove 
again,  and  to  rebuke  faithfully  with  all  long-suffering  and 
doctrine.  We  are  to  bring  to  our  aid  the  choicest  and  most 
efficient  of  mutual  friends.  If  this  fail,  we  are  to  bring  against 
his  evil-doing  the  united  influence  and  testimony  of  his  and 
our  religious  associates.  If  he  still  persist,  we  are  to  give  him 
up  in  pity,  as  unto  us  "  a  heathen  man  and  a  publican."  If  an 


142  PRACTICAL  CHRISTIAN  SOCIALISM. 

evil-doer  acknowledge  no  fraternity  with  us,  and  work  his 
iniquity  boldly,  or  hypocritically,  or  self-righteously,  or  presump- 
tuously, he  must  be  rebuked  and  even  denounced  sharply  in 
the  sphere  of  his  evil-doing,  whether  it  be  private  or  public. 
The  true  and  faithful  adherent  of  divine  principles  must  place 
himself  in  unmistakable,  uncompromising  protest  against  all 
persistent  evil-doing.  But  he  must  never  reprove,  rebuke  and 
disfellowship  evil-doers  with  hatred,  vindictiveness,  cruelty  or 
any  kind  of  injury  to  their  bodies  or  their  souls.  If  he  does, 
he  becomes  an  evil-doer  himself,  and  deserves  to  be  reproved, 
rebuked  and  corrected,  or  disfellowshiped.  He  must  abide  in 
the  spirit  of  God,  whose  rebukes,  disfellowships  and  chastise- 
ments all  flow  out  from  love,  and  are  directed  in  wisdom  to  the 
highest  good  of  those  who  experience  them.  Thus  the  Chris- 
tian Religion  prohibits  with  equal  explicitness  all  approval  and 
fellowship  of  evil-doers  on  the  one  hand,  and  all  hatred  and 
injury  to  them  on  the  other.  This  latter  prohibition  will  be 
considered  under  the  next  head. 

Inq.  What  passages  of  the  Christian  Scriptures  most  plainly 
inculcate  this  duty  of  reproving  and  disfellowshiping  evil- 
doers ? 

Ex.  Such  as  the  following  : — "  Think  not  that  I  am  come  to 
send  peace  on  earth  ;  I  come  not  to  send  peace  but  a  sword." 
"  He  that  loveth  father  or  mother  more  than  me  is  not  worthy 
of  me ;  and  he  that  loveth  son  or  daughter  more  than  me  is 
not  worthy  of  me  ;  and  he  that  taketh  not  his  cross  and  follow- 
eth  after  me  is  not  worthy  of  me."  Matt,  x :  34 — 38.  "  Every 
plant,  which  my  heavenly  Father  hath  not  planted,  shall  be 
rooted  up."  Ib.  xv  :  13.  "  Moreover,  if  thy  brother  shall  tres- 
pass against  thee,  go  and  tell  him  his  fault  between  thee  and 
him  alone.  If  he  shall  hear  thee,  thou  hast  gained  thy  brother. 
But  if  he  will  not  hear  thee,  then  take  with  thee  one  or  two 
more,  that  in  the  mouth  of  two  or  three  witnesses  every  word 
may  be  established.  And  if  he  shall  neglect  to  hear  them,  tell 
it  unto  the  church ;  but  if  he  neglect  to  hear  the  church,  let 
him  be  unto  thee  as  a  heathen  man  and  a  publican."  Ib.  xviii : 
15 — 17.  ".What  fellowship  hath  righteousness  with  unrighte- 
ousness ?  and  what  communion  hath  light  with  darkness  ? 


FUNDAMENTAL  PRINCIPLES.  143 

And  what  concord  hath  Christ  with  Belial  ?  Or  what  part  hath 
he  that  believeth  with  an  infidel  ?  And  what  agreement  hath 
the  temple  of  God  with  idols  ?  for  ye  are  the  temple  of  the 
living  God  ;  as  God  hath  said,  I  will  dwell  in  them,  and  walk 
in  them  ;  and  I  will  be  their  God,  and  they  shall  be  my  people. 
Wherefore  come  out  from  among  them,  and  be  ye  separate, 
saith  the  Lord,  and  touch  not  the  unclean  thing,  'and  I  will 
receive  you ;  and  will  be  a  Father  unto  you,  and  ye  shall  be 
my  sons  and  daughters,  saith  the  Lord  Almighty."  2  Cor.  vi : 
14 — is.  "  Have  no  fellowship  with  the  unfruitful  works  of 
darkness,  but  rather  reprove  them."  Ephes.  v:  11.  "Now 
we  command  you,  brethren,  in,  the  name  of  our  Lord  Jesus 
Christ,  that  ye  withdraw  yourselves  from  every  brother  that 
walketh  disorderly,"  &c.  2  Thess.  iii :  6.  It  is  quite  unneces- 
sary to  multiply  texts.  Both  precept  and  example  in  Jesus 
and  his  apostles  demonstrate  conclusively  the  great  fact,  that 
there  are  essentials  of  faith  and  practice  which  the  Christian 
Religion  insists  on  as  indispensable  to  human  salvation,  prog- 
ress and  happiness.  And  it  requires  its  disciples  to  reprove 
and  disfellowship  as  evil-doers  all  who  set  at  nought  these 
essentials.  Indeed  the  Christian  Religion  would  be  worthless 
without  such  essentials. 

Inq.  And  you  assume  that  no  true  church,  community  or 
order  of  society  can  be  founded  and  maintained,  without 
making  these  essentials  the  standard  of  righteousness  and 
fellowship  ? 

Ex.  I  do. 

Inq.  Then  do  you  not  virtually  set  up  a  test  of  faith  and 
practice,  and  justify  excommunication,  as  well  as  exclusion, 
from  your  proposed  Communion  ? 

Ex.  I  do,  to  a  certain  extent. 

Inq.  Will  not  this  be  a  serious  objection  to  your  system  of 
Socialism  among  liberal  minds  ?  There  are  many  such  minds 
who  detest  all  creeds,  tests  and  exclusiveness.  It  seems  to 
me  that  this  reproof  and  disfellowship  of  evil-doers,  as  you  are 
disposed  to  carry  it  out,  will  be  as  prejudicial  against  you  with 
those  progressive  minds,  as  it  must  be  difficult  in  practice. 
The  creeds,  covenants,  tests,  bigotries,  exclusiveness,  and  above 


144  PRACTICAL  CHRISTIAN  SOCIALISM. 

all,  the  excommunications  of  the  old  Sects,  are  a  stench  in  the 
nostrils  of  nearly  all  the  liberals  and  progressives  of  my  ac- 
quaintance. And  I  fancy  most  of  them  will  suspect  your 
scheme  of  society  to  be  only  a  revised  edition  of  the  old  book. 
I  am  sure  that  this  feature  of  your  system  will  displease  that 
whole  school  of  thinkers.  It  does  not  commend  itself  to  me 
as  practical  or  politic ;  and  I  wish  you  would  show  me  how 
you  expect  to  overcome  these  difficulties. 

Ex.  I  have  a  very  short  method  of  settling  all  such  ques- 
tions. I  ask,  What  is  True,  what  is  Right  ?  Make  me  sure 
of  these,  and  I  will  risk  all  issues.  Are  there  any  fundamental 
principles  of  truth,  righteousness  and  social  order,  which  man- 
kind must  acknowledge  and  conform  to,  or  be  miserable  ?  If 
any  man  says  No,  he  is  not  a  guide  or  companion  for  me.  If 
a  man  says  Yes,  then  I  ask,  Are  those  principles  any  where 
declared,  or  made  knowable  to  mankind  ?  If  no,  then  it  is  use- 
less to  talk  of  truth  and  error,  right  and  wrong.  If  yes,  What 
are  those  principles,  and  where  are  they  declared?  If  any 
man  assumes  to  state  them,  he  states  a  creed,  a  confession  of 
faith,  a  standard  of  righteousness.  If  any  Society  attempts  to 
be  governed  by  them,  it  has  a  religious  and  moral  test  of  fel- 
lowship. If  that  Society  takes  in  members,  or  knowingly  re- 
tains members,  who  persistently  set  at  nought  its  fundamental 
principles,  it  is  false  to  its  own  standard,  and  will  suffer  accord- 
ingly. If  it  excludes  such  members,  then,  to  that  extent,  it  is 
exclusive  and  excommunicative.  Can  you  come  to  any  other 
conclusion  ? 

Inq.  I  do  not  see  that  I  can.  But  I  suppose  most  liberals 
and  progressives  would  disclaim  Nothingarianism.  They  hold 
to  fundamental  principles  of  truth  and  duty — right  and  wrong, 
as  well  as  you. 

Ex.  If  so,  they  know  what  those  fundamentals  are,  and  in 
common  honesty  ought  to  hold  them  up  as  such  to  the  rest  of 
mankind.  And  if  so,  have  they  not  a  creed,  and  a  test  ? 

Inq.  Perhaps  they  have,  in  some  sense;  but  they  dislike 
written,  formal  creeds,  and  tests  of  fellowship. 

Ex.  Then  it  is  not  the  thing  itself  that  they  dislike,  but  only 
an  open,  unmistakable  written  statement  of  it  ? 


FUNDAMENTAL  PRINCIPLES.  145 

Inq.  Not  exactly  so  ;  they  want  to  preserve  freedom  of  faith, 
opinion  and  action. 

Ex.  What !  Freedom  to  violate  and  trample  under  foot  prin- 
ciples of  truth  and  duty  which  they  deem  absolutely  essential 
to  human  welfare  ? 

Inq.  Not  exactly  that,  either ;  they  are  afraid  of  insisting  on 
principles  as  essential  which  may  not  turn  out  to  be  really 
such. 

Re.  Then  they  have  no  principles  which  they  are  sure  ought 
to  be  deemed  essential  ? 

Inq.  They  differ  among  themselves  very  much  as  to  what 
are  settled  fundamental  principles,  and  being  devotees  of  prog- 
ress, as  well  as,of  liberty  of  thought,  they  dread  tying  them- 
selves down,  to  a  declaration  of  faith  and  practice,  which 
future  light  may  show  to  have  been  mistaken. 

Ex.  And  so  they  are  only  modestly  waiting  the  march  of 
progress,  and  the  light  of  futurity,  to  find  out  what  their  funda- 
mental principles  are  ?  And  then,  when  they  are  sure  they 
have  not  mistaken  error  for  truth,  nor  wrong  for  right,  they  ex- 
pect to  have  a  perfect  creed,  standard  and  test  of  fellowship  ! 
I  much  admire  their  chameleonship,  as  a  game  of  hide  and 
seek,  but  not  at  all  for  the  sober  work  of  regenerating  the  hu- 
man race.  A  whole  continent  of  such  minds  would  accomplish 
very  little  towards  establishing  a  true  order  of  society.  They 
aim  at  nothing,  and  will  be  sure  to  hit  it.  Their  mission  is 
noise — not  constructive  action. 

Inq*  Well,  I  see  that  you  do  not  hold  the  liberalism  of  my 
friends  in  much  higher  estimation  than  they  are  likely  to  hold 
your  new  fashioned  bigotry ;  but  I  trust  you  will  consider,  that 
they  have  good  reasons  for  dreading  creeds,  standards  and  tests 
of  fellowship,  when  you  look  back  on  the  exclusiveness,  des- 
potism and  persecutions  of  the  Past. 

Ex.  I  have  often  considered  their  reasons,  and  found  them 
superficial.  The  Past  has  not  erred  in  having  uncompromising 
standards  of  religious  truth  and  moral  obligation ;  for  without 
something  of  this  nature  one  step  of  human  progress  was  nev- 
er made,  and  never  can  be.  But  its  errors  were  these  :  1, 
making  that  essential  which  is  now-essential :  2,  omitting  that 
19 


146  PRACTICAL   CHRISTIAN  SOCIALISM. 

which  really  was  essential :  and  3,  most  important  of  all,  re- 
sorting to  violence  and  injurious  force  for  the  maintenance  of 
their  standards. 

Ing.  And  are  you  sure  you  have  transcended  those  errors  ? 

Ex.  I  am  quite  sure  of  it ;  absolutely  sure  as  to  the  third 
error  mentioned.  And  with  regard  to  the  other  two,  if  I  were 
less  sure  than  I  am,  it  would  be  no  reason  for  giving  up  my 
attempt  to  establish  the  highest  standard  of  fundamentals  I 
can  conceive  of;  since  it  is  one  that  eschews  all  injurious  force, 
and  must  rest  on  its  own  intrinsic  merits.  Therefore  if  it 
needs  amendment,  it  will  be  sure  to  receive  it  in  due  time. 

Inq.  If  you  do  not  bar  out  progress,  it  will. 

Ex.  And  certainly  I  do  not ;  for  progress  is  one  fundamental 
article  in  the  standard  itself. 

Inq.  And  are  you  sure  that  you  can  reprove,  rebuke  and 
disfellowship  evil-doers  without  doing  them  injury? 

Ex.  I  am  sure  that  no  intentional,  and  no  vital  injury  will  be 
done  to  evil-doers  by  applying  my  test  principles  to  practice. 
Incidental  weaknesses  and  mistakes  may  occur,  as  in  every 
case  of  human  action.  Such  will  be  comparatively  slight  and 
correctable.  In  the  main,  good,  and  only  good,  will  be  done  to 
the  reproved,  or  disfellowshiped  individuals,  to  all  parties  im- 
mediately concerned,  and  to  the  whole  human  brotherhood. 
"  Whom  the  Lord  loveth  he  chasteneth."  Whom  his  true 
children  love  they  also  will  reprove,  admonish,  and  if  necessary 
faithfully  disfellowship,  as  God  does,  till  the  time  of  reforma- 
tion ;  which  they  will  ever  seek.  Love  of  the  sinner's  real  be- 
ing must  involve  proportionate  abhorrence  of  his  sins,  and  of 
course  the  just  rebuke  of  them.  To  natter  the  sinner  in  his 
sins  by  approval,  or  by  fellowship,  or  by  acting  towards  him  as 
if  he  needed  no  correction,  would  not  only  rain  him,  but  greatly 
undermine  the  community  of  which  he  was  an  acknowledged 
member. 

Inq.  I  think  you  are  right,  after  all,  and  have  gained  your 
case.  I  will  ponder  the  subject  till  we  meet  again. 


FUNDAMENTAL  PRINCIPLES.  147 


CONVERSATION    XII. 

The  sixth  Principle  of  Social  Order  further  criticised  and  defended — The 
seventh  Principle  taken  up,  expounded  and  proved — The  eighth  Principle 
considered  and  demonstrated — End  of  Part  I. 

Inq.  Since  our  last  conversation,  I  have  thought  much  on  the 
knotty  questions  raised  respecting  the  just  reproof  and  disfel- 
lowship  of  evil-doers.  I  am  convinced  that  the  principle  is  a 
sound  and  fundamental  one,  however  difficult  to  carry  out  in 
practice.  But  there  is  one  objection  to  your  sweeping  appli- 
cation of  this  principle,  which  I  did  not  present,  and  which 
seems  to  me  a  very  serious  one.  It  is  this :  the  holding  and 
treating  of  persons  as  evil-doers,  who  are  not  actually,  but  only 
theoretically  or  opinionally  such,  as  tried  by  your  test.  For 
instance,  suppose  a  man  should  honestly  avow  that  he  did  not 
accept  as  true  some  one,  or  two,  or  ten,  or  even,  if  you  please, 
your  whole  twenty-four  essential  Divine  Principles  ;  but  that 
he  believed  in.  doing  what  appeared  to  be  best  for  him  from 
moment  to  moment,  and  could  profess  nothing  more  detinite  ; 
yet  this  man  should  be  unexceptionably  upright,  moral  and 
congenial  in  the  externals  of  life.  Would  it  be  right  to  hold 
such  a  person  in  disfellowship  as  an  evil-doer,  according  to 
your  standard  ? 

Ex.  You  present  a  very  strong  case,  but  not  a  very  supposable 
one.  However,  I  shall  meet  it  squarely.  One  of  two  conclu- 
sions must  be  adopted  in  this  case.  Either  the  Principles  in 
question  are  not  essential,  or  the  man  is  a  veiy  dangerous  evil- 
doer. Therefore  the  Principles  must  stand  aside,  or  the  man 
must.  The  test  is  useless,  or  the  man  is  dangerous.  So  the 
question  is  simply  this  :  Shall  the  basis  of  fellowship  be  one  of 
acknowledged  immutable  Principles,  or  shall  it  be  one  of  mere 
external  tnorality  for  the  time  being,  without  any  acknowledg- 
ed essential  Divine  Principles  ?  Without  hesitation  I  say, 


148  PRACTICAL   CHRISTIAN  SOCIALISM. 

acknowledged,  immutable  Principles  must  be  the  basis.  I 
would  not  trust  the  mere  morality  out  of  sight.  Having  no 
foundation  but  human  caprice,  it  would  be  like  a  bank  of 
quick-sand  in  the  midst  of  rolling  floods. 

Inq.  But  have  you  a  right  to  assume  that  my  moral  man  has 
no  immutable  Principles  as  the  foundation  of  his  external 
virtues  ? 

Ex.  You  said  that  he  believed  only  in  doing  what  to  him 
appeared  to  be  best  from  moment  to  moment.  Is  that  any 
immutable  Principle  of  morality  for  a  being  as  changeable  in 
circumstances,  passion,  purpose  and  conduct  as  mortal  man  ? 

Inq.  Rather  an  unreliable  one,  I  confess.  But  perhaps  the 
man  trusts  to  the  instincts  and  intuitions  of  his  own  nature, 
which  he  believes  to  be  unerring,  and  which  to  him  supersede 
all  necessity  for  definitely  acknowledged  Principles. 

Ex.  You  now  give  your  man  a  creed  and  a  standard,  viz : 
the  unerring  instincts  of  his  own  unrestrained  nature.  This  is 
either  a  true  and  sufficient  standard,  or  a  false  one.  If  a  true 
one,  it  ought  fco  be  proclaimed  as  such,  and  made  the  basis  of 
social  fellowship ;  for  all  others  must  be  false  and  injurious  to 
human  nature.  If  your  man  honestly  believes  this,  he  will  act 
accordingly.  And  in  that  case,  he  will  not  desire  to  be  in  our 
fellowship  ;  neither  can  he  consistently  offer  us  his  fellowship, 
except  under  his  own  standard.  So  both  parties  will  honestly 
disfellowship  each  other,  until  one  of  them  shall  have  been 
converted  to  the  standard  of  the  other.  And  if  we  stick  to 
our  principles  of  justice  and  love,  it  is  certain  that  we  shall 
never  intentionally  injure  your  man,  whatever  his  unerring  in- 
stincts may  lead  him  to  do.  Besides,  the  world  will  afford 
both  parties  room  to  solve  their  respective  problems,  without 
any  serious  interference  of  the  other.  And  thus  in  due  time 
each  tree  will  be  known  by  its  own  fruits.  Until  then,  he  would 
be  an  evil-doer  in  our  esteem,  and  we  should  be  evil-doers  in 
his  ;  both  mutually  reproving,  disfellowshiping  and  trying  to 
reform  each  other. 

Inq.  Well,  all  this  seems  perfectly  fair,  and  I  do  not  see  how 
the  two  parties,  if  really  sincere  and  in  earnest,  could  act 
otherwise  or  complain  much  of  each  other.  But  I  will  state 


FUNDAMENTAL  PRINCIPLES.  149 

my  objection  in  another  form,  by  supposing  a  case  like^the 
following :  Here  is  a  good  man  who  accepts  all  your  acknowl- 
edged essential  Principles  in  full  confidence,  excepting  one  or 
two  of  the  less  important,  if  you  will  allow  any  such  distinc- 
tion. For  instance,  he  may  say,  I  do  not  believe  in  the 
mediatorial  manifestation  of  God  through  Christ,  but  I  believe 
in  God's  direct  manifestation  as  a  Spirit  to  each  true  soul.  I 
believe  nothing  and  care  nothing  about  Christ  as  a  mediator 
between  God  and  men.  What  would  you  say  Of  such  a  case  ? 

Ex.  I  should  be  instantly  certain  in  my  own  mind,  that  such 
a  man  would  make  an  uncomfortable  member  of  our  fraternity, 
if  admitted  into  it,  and  that  his  influence  on  the  whole  would 
be  demoralizing. 

Inq.  Would  it  be  demoralizing,  if  he  were  otherwise  unex- 
ceptionable ? 

Ex.  Such  a  man  would  not  be  otherwise  unexceptionable. 
The  interior  causes  which  would  make  any  man  say  he  be- 
lieved nothing  and  cared  nothing  about  Christ  as  a  mediator 
between  God  and  men,  while  pretending  to  have  manifestations 
of  God  within  himself,  would  be  causes  inevitably  operating  to 
demoralize,  in  a  greater  or  less  degree,  the  man  himself,  and 
all  his  adherents. 

Inq.  How  so  ? 

Ex.  Because,  Christ  was  characterized  by  Divine  Love  and 
Wisdom.  As  a  man  he  was  an  embodiment  and  illustration  of 
them  so  preeminent  that  no  one  who  ever  knew  any  thing  of 
his  history  could  possess  the  same  divine  Spirit,  and  be  indif- 
ferent to  his  excellence.  As  a  focalizatioii  of  the  eternal 
Christ-  Spirit  in  a  glorious  personality,  Christ  is  Love  and  Wis- 
dom— is  God  communicable ;  and  no  good  man,  inspired  of 
God,  i.e.  possessing  the  Christ- Spirit,  can  contemn  him.  Now 
here  is  your  supposed  good  man  sneering  at  Christ,  at  faith  in 
Christ,  at  the  manifestation  of  God  through  Christ,  at  the  very 
name  of  Christ.  He  believes  nothing  and  cares  nothing  about 
Christ  as  a  mediator  between  God  and  men.  But  he  believes 
in  One  All-Perfect  Infinite  God,  and  claims  that  this  God  is 
manifested  in  and  through  his  own  soul.  Indeed  he  believes 
in  all  the  great  cardinal  principles  taught  and  exemplified  by 


150  PRACTICAL   CHRISTIAN  SOCIALISM. 

Jesus  Christ,  yet  believes  not  in  Christ  himself  as  being  what 
he  claimed  to  be.  A  wondrous  good  man  is  this  same,  who 
surely  ought  not  to  be  disfellowshiped  as  an  evil-doer — a  de- 
moralizer !  Alas !  there  is  a  screw  loose  some  where  in  this 
man's  moral  nature.  There  is  an  evil  cause  for  his  believing 
nothing  and  caring  nothing  about  Christ  as  a  divine  mediator. 
He  has  the  vanity  and  self-conceit  perhaps  to  set  up  for  a 
Christ  himself.  Or,  he  has  too  much  pride  to  acknowledge 
that  he  is  indebted  for  divine  manifestations  to  any  mediation 
except  that  of  his  own  natural  faculties.  Or,  there  is  some 
peculiar  object  of  personal  ambition  which  he  has  in  view, 
that  makes  it  convenient  to  get  rid  of  the  New  Testament 
Christ.  Or,  he  is  swayed  by  old  disgusts,  prejudices  and  an- 
tipathies excited  by  people  who  in  the  name  of  Christ  have 
become  abominable  to  him.  In  either  case,  his  bias  of  mind, 
and  his  egotism,  will  prove  to  be  mischievous.  He  will  not 
build  up,  but  undermine  and  pull  down  the  true  social  fabric. 
If  he  can  do  any  good,  let  him  have  an  open  field  to  work  out 
his  ideal,  with  his  own  tools,  or  in  cooperation  with  kindred 
spirits.  Let  'him  not  be  injured.  Let  him  have  a  fair  oppor- 
tunity to  illustrate  his  real  character.  But  let  not  those  who 
honor  Jesus  Christ  as  the  highest  manifestation  of  God  to  man- 
kind approve  and  fellowship  him.  His  career  will  ultimately 
prove  a  failure,  though  in  some  respects  and  for  a  time  he  may 
flourish  like  the  green  bay  tree.  He  will  diffuse  a  leaven  of 
evil  in  the  long  run,  which  cannot  fail  to  prove  as  mischievous 
to  human  welfare  as  it  shall  be  anti- Christian.  These  are  my 
firm  convictions. 

Inq.  I  cannot  say  I  am  fully  convinced  that  you  are  right  in 
this  particular;  for  I  can  imagine  cases  of  partial  dissent  from 
your  Standard,  in  which  it  would  seem  very  hard  for  the  dis- 
senter to  be  disfellowshiped  by  your  people  as  an  evil-doer,  or 
a  heretic.  But  I  do  not  feel  inclined  to  press  my  objections 
further  at  this  time. 

Ex.  I  think  all  your  difficulties,  under  this  head,  must  arise 
from  a  doubt  in  your  own  mind,  whether  the  twenty-four  fun- 
damental divine  principles  of  my  Table  are  all  really  essentin] 
to  human  salvation,  progress  and  happiness.  If  so,  I  beg  you 


FUNDAMENTAL   PRINCIPLES.  151 

to  remember  that  I  am  perfectly  ready  to  have  each  of  them 
thoroughly  discussed,  and  if  found  to  be  false,  or  non-essential, 
then  discarded.  Or,  if  I  have  left  out  any  essential,  I  desire  it 
may  be  added.  But  you  must  see  that  so  long  as  I  honestly 
and  firmly  believe  that  Table  to  contain  all  these  divine  essen- 
tials, and  no  wow-essentials,  I  am  obliged  to  make  it  a  test  of 
fellowship.  And,  if  I  and  my  fellow  adherents  act  to  our  ac- 
knowledged obligations  under  it,  where  is  the  evil-doer,  or  the 
heretic,  on  whom  we  can  inflict  any  absolute  injury  ?  Can 
you  imagine  one  ? 

Inq.  Perhaps  not.  Your  Standard  is  high,  heaven  high  ;  and 
your  bigotry,  if  it  be  bigotry,  is  so  hemmed  in  by  justice  and 
charity  that  your  sternest  reproofs,  oppositions  and  disfellow- 
shiping  testimonies  cannot  vitally  harm  even  their  occasionally 
mistaken  victims.  Please  now  take  up  your  non-resistance 
principle. 

Ex.  I  will  do  so.  This  is  my  seventh  Principle  of  Social 
Order,  viz.  The  required  non-resistance  of  evil-doers  with  evil. 
This  great  prohibitory  principle  is  exceedingly  radical  and 
sweeping.  It  forbids  us  to  carry  our  reproof,  rebuke,  disfellow- 
ship,  restraint,  opposition  and  resistance  of  evil-doers  beyond 
the  bounds  dictated  by  Charity,  which  seeks  every  neighbor's 
good  as  our  own.  We  have  already  seen  that  the  evil-doer 
must  be  reproved,  disfellowshiped,  resisted  and  restrained. 
This  has  been  shown  in  discussing  the  sixth  principle.  Now 
here  is  another  principle  which  confines  us  within  the  limits  of 
the  second  great  commandment,  viz.  "  Thou  shalt  love  thy 
neighbor  as  thyself."  It  restrains  us  from  hating  and  injuring 
any  one  of  our  neighbors,  under  pretext  that  such  neighbor  is 
an  evil-doer  and  may  rightfully  be  injured  for  the  sake  of  oth- 
ers. Such  has  hitherto  been  the  selfishness  and  darkness  of 
the  human  mind,  that  nearly  all  mankind,  from  the  lowest  to 
the  highest  classes,  have  held  it  perfectly  justifiable  to  resist 
evil-doers  with  evil,  especially  in  extreme  cases.  Hence  the 
common  doctrine  of  self-defense,  that  an  individual  may  right- 
fully preserve  his  own  life,  &c.,  by  killing,  or  to  any  necessaiy 
extent,  partially  killing,  his  assailant ;  provided  he  cannot  place 
himself  under  the  protection  of  the  civil  authorities.  Hence 


152  PRACTICAL   CHRISTIAN  SOCIALISM. 

the  assumed  right  of  civil  society  to  maintain  its  authority  and 
laws  by  the  halter,  and  other  less  deadly  penal  injuries,  when 
disturbed  by  outrageous  evil-doers.  And  hence  also  the 
assumed  right  of  nations  to  make  war  against  each  other  for 
the  maintenance  of  independence,  territorial  claims,  honor, 
&c.,  &c.  War,  capital  punishment,  all  injurious  penal  inflic- 
tions and  all  authorized  resistance  of  deadly  force  with  deadly 
force,  rest  on  this  one  universal  assumption,  that  evil-doers 
may  rightfully  be  killed  or  injured  when  necessary  to  the 
protection  of  the  injured  party,  or  the  safety  of  society,  or  the 
maintenance  of  national  integrity.  This  is  the  predominant 
private  feeling  and  the  public  opinion  of  the  civilized,  as  well 
as  uncivilized  world.  It  is  the  chief  corner  stone  of  the  present 
order  of  human  society.  Nevertheless  it  is  anti-christian  and 
evil.  It  must  and  will  be  transcended.  The  new  order  of 
society  which  I  am  endeavoring  to  recommend  excludes  it 
utterly.  It  installs,  in  lieu  of  the  old  bloody,  injurious  principle, 
the  holy  injunction  of  Jesus  Christ,  which  prohibits  all  resist- 
ance of  evil-doers  with  evil.  This  I  call  an  essential  divine 
principle  of  Social  Order.  I  call  it  so,  because  I  am  certain  it 
must  be  one  of  the  fundamentals  of  the  new  and  true  social 
state. 

It  presupposes,  1.  That  every  human  being  is  neighbor,  in 
the  comprehensive  sense  of  the  term,  to  every  other  human 
being.  2.  That  every  neighbor  is  bound  to  love  every  other 
neighbor  as  himself.  3.  That  this  love  of  neighbor  to  neigh- 
bor is  not  one  of  mere  personal  affection,  fondness  or  attraction, 
but  one  of  absolute  benevolence,  which  seeks  the  highest  good 
of  every  human  being  as  such,  with  equal  regard  to  that  of  all 
others.  4.  That  this  love  necessarily  embraces  evil-doing 
neighbors,  as  truly  as  it  does  well-doing  ones,  and  never  per- 
mits the  highest  good  of  either  to  be  disregarded  or  sacrificed 
under  any  pretext  whatsoever.  5.  That  the  infliction  of  any 
absolute  injury  on  an  evil-doer's  person,  whether  physical  or 
moral,  knowing  it  to  be  such,  is  absolutely  EVIL.  6.  That  to 
render  evil  for  evil,  or  to  resist  evil-doers  with  evil,  is  a  radical 
violation  of  the  divine  law  committed  under  a  false  pretext  ; 
which  violation  not  only  injures  the  evil-doer,  but  indirectly 


FUNDAMENTAL   PRINCIPLES.  153 

many  well-doers,  and  tends  to  the  perpetuation  of  all  evil. 
7.  That  to  oppose,  resist,  restrain,  reprove,  dis fellowship  and 
endeavor  to  reform  evil-doers  benevolently,  and  without  resort- 
ing to  any  absolute  injury,  tends  to  the  highest  good  of  all 
parties  concerned,  to  maintain  the  authority  of  the  divine  law, 
and  to  do  away  with  all  evil  from  the  human  race.  Such  is 
the  nature  and  scope  of  this  principle.  I  wrote  a  work,  some 
years  since,  entitled  "  Christian  Non- Resistance"  &c.,  in  which 
this  principle  will  be  found  to  have  been  thoroughly  illustrated 
and  defended.  I  refer  you  to  that  Work,  as  conclusive  of  all  I 
need  to  offer  on  this  subject. 

Inq.  I  will  examine  the  Work  at  my  leisure,  and  shall  take 
for  granted  now,  that  you  have  fairly  answered  all  the  impor- 
tant objections  to  the  principle  under  notice.  But  I  should  like 
to  see  a  sample  of  the  texts  which  you  regard  as  teaching  it. 

Ex.  I  will  quote  the  following  as  unequivocal,  viz  : — "  Ye 
have  heard  that  it  hath  been  said,  An  eye  for  an  eye,  and  a 
tooth  for  a  tooth.  But  I  say  unto  you,  That  ye  resist  not  evil ; 
but  whosoever  shall  smite  thee  on  thy  right  cheek,  turn  to  him 
the  other  also.  And  if  any  man  will  sue  thee  at  the  law,  and 
take  away  thy  coat,  let  him  have  thy  cloak  also."  "  Ye  have 
heard  that  it  hath  been  said,  Thou  shalt  love  thy  neighbor  and 
hate  thine  enemy.  But  I  say  unto  you,  Love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitefully  use  you  and  persecute  you  ; 
that  ye  may  be  the  children  of  your  Father  which  is  in  heaven  ; 
for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good,  and 
sendeth  his  rain  on  the  just  and  on  the  unjust.  For  if  ye  love 
them  which  love  you,  what  reward  have  ye  ?  Do  not  even  the 
publicans  the  same  ?"  "  Be  ye  therefore  perfect,  even  as  your 
Father  which  is  in  heaven  is  perfect."  Matt,  v :  ob — 48. 
"  Behold  I  send  you  forth  as  sheep  in  the  midst  of  wolves :  be 
ye  therefore  wise  as  serpents  and  harmless  as  doves."  Ib.  x  : 
26.  "  Put  up  again  thy  sword  into  his  place  ;  for  all  they  that 
take  the  sword  shall  perish  with  the  sword."  Ib.  xxvi :  52. 
"  Wilt  thou  that  we  command  fire  to  come  down  from  heaven 
and  consume  them,  even  as  Elias  did  ?  But  he  turned  and 
rebuked  them,  and  said,  Ye  know  not  what  manner  of  spirit  ye 
20 


154  PRACTICAL   CHKISTIAN  SOCIALISM. 

are  of;  for  the  Son  of  man  is  not  come  to  destroy  men's  lives, 
but  to  save  them."  Luke  ix  :  54 — 55.  "  My  kingdom  is  not 
of  this  world.  If  my  kingdom  were  of  this  world,  then 
would  my  servants  fight  that  I  should  not  be  delivered  to  the 
Jews  :  but  now  is  my  kingdom  not  from  hence."  John  xviii : 
36.  "  Bless  them  which  persecute  you  ;  bless  and  curse  not." 
"  Recompense  to  no  man  evil  for  evil."  "  Dearly  beloved, 
avenge  not  yourselves  ;  but  rather  give  place  unto  wrath  ;  for 
it  is  written,  Vengeance  is  mine,  I  will  repay,  saith  the  Lord. 
Therefore  if  thine  enemy  hunger,  feed  him ;  if  he  thirst,  give 
him  drink  :  for  in  so  doing  thou  shalt  heap  coals  of  fire  on  his 
head.  Be  not  overcome  of  evil,  but  overcome  evil  with  good." 
Rom.  xii:  14,  17,  19 — 21.  "We  do  not  war  after  the  flesh. 
For  the  weapons  of  our  warfare  are  not  carnal,  but  mighty 
through  God  to  the  pulling  down  of  strongholds  ;  casting  down 
imaginations,  and  every  high  thing  that  exalteth  itself  against 
the  knowledge  of  God,  and  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ,"  2  Cor.  x :  3 — 5.  "  See 
that  none  render  evil  for  evil  unto  any  man  ;  but  ever  follow 
that  which  is  good,  both  among  yourselves  and  to  all  men." 
1  Thess.  v :  15.  "  This  is  thank  worthy,  if  a  man  for  con- 
science toward  God,  endure  grief,  suffering  wrongfully."  "  For 
even  hereunto  were  ye  called ;  because  Christ  also  suffered 
for  us,  leaving  us  an  example,  that  ye  should  follow  his  steps  : 
who  did  no  sin,  neither  was  guile  found  in  this  mouth :  who 
when  he  was  reviled,  reviled  not  again  ;  when  he  suffered  he 
threatened  not;  but  committed  himself  to  him  that  judgetji 
righteously."  1  Pet.  ii :  19 — 23.  "  He  that  saith  he  abideth  in 
him,  ought  also  to  walk  even  as  he  walked."  1  John  ii :  G. 
How  Jesus  himself  walked,  as  the  great  exemplar  of  Christian 
Non-Resistance,  the  Record  very  explicitly  sets  forth  up  to  the 
dreadful  crisis  of  the  crucifixion,  the  wormwood  and  gall  of  his 
dying  hour,  when  he  prayed  for  his  enemies,  saying,  "  Father, 
forgive  them,  for  they  know  not  what  they  do."  Are  these 
samples  sufficient  ? 

Inq.  They  are.  I  have  no  doubt  that  Jesus  Christ  and  his 
apostles  taught  your  seventh  principle  of  Social  Order —  The 
non-resistance  of  evil-doers  with  evil.  But  how  such  a  principle 


FUNDAMENTAL  PRINCIPLES.  155 

can  be  carried  out  into  practice,  in  the  present  state  of  this 
selfish,  and  often  outrageously  wicked  world,  is  more  than  I 
know.  I  irrently  doubt  whether  the  thing  is  practicable.  That 
would  be  my  chief  difficulty  in  joining  one  of  your  Practical 
Christian  Communities.  I  should  acknowledge  the  principle 
to  be  Christian  and  most  excellent,  and  should  fear  nothing  but 
the  trial  of  it  under  evil  circumstances. 

Ex.  If  you  had  a  firm  faith  in  two  truths  respecting  this 
principle,  you  would  give  yourself  no  further  anxiety  about  its 
practicability. 

Inq.  What  are  those  ? 

Ex.  I.  That  this  principle  will  cost  vastly  less  of  human 
suffering  in  practice  than  its  opposite  does.  2.  That  it  will 
certainly  make  this  wicked  world  better,  and  ultimately  do 
away  with  all  evil  aggression. 

Inq.  -When  I  can  believe  all  this,  no  doubt  I  shall  stand 
shoulder  to  shoulder  with  you  in  attempting  to  carry  it  into 
practice.  But  let  me  not  detain  you  from  your  eighth  principle 
of  Social  Order. 

Ex.  This  is  the  last  in  my  Table,  viz  :  The  designed  unity 
of  the  righteous.  This  I  need  not  affirm  to  be  a  most  impor- 
tant principle.  Very  little  reflection  will  convince  you  that  it 
must  be  so.  Discord,  contention  and  confusion  are  the  infalli- 
ble fruits  of  wickedness — its  legitimate  manifestations — its 
inseparable  hell.  The  more  sensual,  selfish,  cruel,  hateful, 
vindictive  and  devilish  mankind  are,  the  more  war,  violence, 
strife,  quarrelling,  confusion  and  misery  must  they  have.  So, 
on  the  other  hand,  concord,  unity  and  order  are  the  infallible 
fruits  of  righteousness — its  legitimate  manifestations — its  in- 
separable heaven.  The  more  spiritual,  benevolent,  humble, 
truthful,  forgiving  and  Godlike  mankind,  are,  the  more  peace, 
harmony  and  happiness  will  they  possess. 

Inq.  But  do  you  mean  to  say  that  righteousness  necessarily 
tends  to  concord,  harmony  and  order  among  those  who  pos- 
sess it  ? 

Ex.   Certainly  I  do. 

Inq.  Then  what  do  you  make  of  this  Ishmaelitish  Christen- 
dom of  ours  ?  Its  principal  business  is  war.  It  is  a  boiling 


156  PRACTICAL   CHRISTIAN  SOCIALISM. 

whirlpool  of  contention.  Every  part  of  it  throws  up  the  dregs 
and  scum  of  wrathful  selfishness.  You  can  find  scarcely  a 
church,  or  even  a  choir  of  singers,  that  has  not  a  quarrel  on 
foot.  And  in  property  matters  nearly  all  our  saints  are  as 
greedy  to  get,  as  snug  to  keep  and  as  selfish  in  expending,  as 
were  the  money-changing  sharpsters  whom  Christ  expelled 
from  the  temple.  The  old  maxim  of  Cain  has  become  christen- 
ed into  a  sacred  precept,  "  Am  I  my  brother's  keeper  ?"  And 
the  almost  universal  watchword  in  the  market  place  is,  Look 
out  for  number  one.  Is  all  this  the  infallible  indication  of 
righteousness  in  Christendom  ? 

Ex.  No  ;  these  are  the  fruits  of  wickedness.  They  demon- 
strate how  low  even  so-called  Christendom  is  in  genuine 
Christian  righteousness.  Its  few,  (oh  how  few  !)  not  its  profess- 
ing multitude,  are  the  exemplars  of  that  righteousness.  As  a 
ivhole,  Christendom  must  be  born  again,  or  it  cannot  see  the 
kingdom  of  God.  Now  it  is  devoted  chiefly  to  the  service  of 
Mammon.  But  what  if  it  be  so,  do  you  question  the  sound- 
ness of  my  principle  ? 

Inq,  No ;  but  to  confess  the  truth,  I  never  before  saw  the 
idea  distinctly  set  forth,  that  unity  was  the  necessary  fruit,  proof 
and  demonstration  of  righteousness  among  men ;  and  discord 
of  the  opposite.  But  I  now  see  at  a  glance  that  a  family,  a 
community,  a  church,  a  state  or  a  nation,  may  be  correctly 
gauged,  as  to  their  goodness,  by  the  degree  of  their  internal 
harmony.  Devils  and  wicked  men  must  be  in  a  quarrel  among 
themselves,  except  when  they  have  a  war  outside  of  their  clan, 
or  are  restrained  by  fear,  or  by  some  strong  selfish  motive.  War 
is  the  breath  of  their  life.  Heavenly  angels,  and  holy  human 
beings,  must  love,  do  good,  and  be  united  in  the  bonds  of  peace, 
just  in  proportion  to  the  measure  of  their  absolute  righteous- 
ness. Harmony  is  the  breath  of  their  life.  Henceforth  I  shall 
know  that  where  war,  wrath  and  discord  prevail,  in  a  family, 
a  community,  a  church,  or  a  state,  there  Hatred  and  Folly  reign, 
and  Wickedness  is  at  home.  And  where  peace,  good  will  and 
unity  prevail,  there  Love  and  Wisdom  reign,  and  righteousness 
is  established. 

Ex.  And  if  so,  of  course  you  would  naturally  expect,  could  I 


FUNDAMENTAL  PRINCIPLES.  ir,7 

convert  twenty  minds,  or  twenty  thousand,  or  twenty  millions 
to  the  essential  divine  principles  of  my  Table,  that  those  minds 
would  be  drawn  into  proportionate  concord,  unity  and  order 
with  each  other. 

Inq.   Certainly  I  should. 

Ex.  But  if  you  should  see  them  still  isolated,  selfish,  conten- 
tious, and  ready  to  thrive  by  devouring  each  other,  as  is  now 
generally  the  case,  you  would  doubt  whether  my  so  called 
Practical  Christianity  was  better  than  the  Nominal  Christianity 
which  it  denounced  ? 

Inq.  Cetainly  I  should,  if  there  was  any  room  left  for  doubt 
in  the  case.  But  I  think  I  should  know  that  your  fine  profes- 
sions were  as  "  sounding  brass,  and  a  tinkling  cymbal." 

Ex.  Solely  because  we  brought  not  forth  the  good  fruits  of 
love  and  wisdom  !  You  would  be  justified.  And  when  I  see 
two  members  of  the  same  church,  as  unlike  in  condition  as 
Dives  and  Lazarus,  the  one  faring  sumptuously  every  day,  the 
other  a  breadless  beggar,  with  dogs  only  to  soothe  his  sores,  I 
have  a  strong  suspicion  that  such  a  church  has  not  the  spirit  of 
Christ ;  that  it  is  far  from  the  unity  of  heaven.  So  when  I 
see  two  professedly  regenerate  beings  spitting  venom  at  each 
other  in  a  personal  quarrel,  or  expending  their  resources  in  a 
law-suit,  before  a  worldly  Court,  about  a  few  dollars'  worth  of 
property  ;  when  I  see  one  saint  shooting  another  dead  because 
Ciesar,  Herod,  Pilate,  or  some  mere  Human  Authority  com- 
mands it ;  when  I  see  one  member  sell  another  on  the  auction 
block,  though  it  be  even  to  raise  money  for  the  conversion 
of  foreign  heathen ;  when  I  see  hosts  of  Christians  more 
zealous  as  sectarians  and  politicians,  than  they  are  to  unite 
themselves  in  establishing  a  higher  order  of  society ;  and  above 
all,  when  I  hear  them  sneering  at  the  mere  idea  of  a  Practical 
Christian  Community ;  I  wonder  how  they  ever  happened  to 
imagine  themselves  disciples  of  Jesus  Christ !  And  I  turn 
round  to  look  for  a  people  concerning  whom  I  may  exclaim,  in 
the  language  of  the  Psalmist,  "  Behold  how  good  and  how 
pleasant  it  is  for  brethren  to  dwell  together  in  unity  !" 

Inq.  I  think  I  understand  your  last  stated  principle  in  its 
beauty,  as  well  as  importance.  But  I  do  not  recollect  the  pas- 


153  PRACTICAL  CHRISTIAN  SOCIALISM.     . 

sages  of  Christian  Scripture  which  directly  inculcate  it.  I 
think  a  sample  of  them  would  be  gratifying  as  well  as  instruc- 
tive to  me. 

Ex.  I  will  cite  you  the  following,  viz  : — "  Every  kingdom 
divided  against  itself  is  brought  to  desolation ;  and  every  city 
or  house  divided  against  itself  shall  not  stand."  "  He  that  is 
not  with  me  is  against  me  ;  and  he  that  gathereth  not  with  inc.1 
scattereth  abroad."  Matt  vii :  25,30.  "Ye  know  that  the 
princes  of  the  Gentiles  exercise  dominion  over  them,  and  they 
that  are  great  exercise  authority  upon  them.  But  it  shall  not 
be  so  among  you  ;  but  whosoever  will  be  great  among  you,  let 
him  be  your  minister;  and  whosoever  will  be  chief  among  yon, 
let  him  be  your  servant;  even  as  the  Son  of  man  came  not  to 
be  ministered  unto,  but  to  minister,  and  to  give  his  life  a  ran- 
som for  many."  •  Ib.  xx :  25 — 28.  "  Then  there  arose  a  reason- 
ing among  them,  which  of  them  should  be  greatest.  And 
Jesus,  perceiving  the  thought  of  their  heart,  took  a  child,  and 
set  him  by  him,  and  said  unto  them,  Whosoever  shall  receive 
this  child  in  my  name,  receiveth  me  ;  and  whosoever  shall 
receive  me,  receiveth  him  that  sent  me  ;  for  he  that  is  least 
among  you  all,  the  same  shall  be  great."  Luke  ix:  46 — 18. 
"  Other  sheep  I  have  which  are  not  of  this  fold  :  them  also  must 
I  bring  ;  and  there  shall  be  one  fold,  and  one  shepherd."  John 
x  :  16.  "  Ye  call  me  Master,  and  Lord  ;  and  ye  say  well ;  for 
so  I  am.  If  I  then,  your  Lord  and  Master,  have  washed  your 
feet,  ye  also  ought  to  wash  one  another's  feet.  For  I  have 
given  you  an  example,  that  ye  should  do  as  I  have  done  to 
yoii.  Verily,  verily,  I  say  unto  you,  The  servant  is  not  greater 
than  his  Lord ;  neither  he  that  is  sent  greater  than  he  that 
sent  him.  If  ye  know  these  things,  happy  are  ye  if  ye  do 
them."  "  A  new  commandment  I  give  unto  you,  That  ye  love 
one  another.  By  this  shall  all  men  know  that  ye  are  my  dis- 
ciples, if  ye  have  love  one  to  another."  Ib.  xiii :  13 — 17,31, 
35.  "  Neither  pray  I  for  these  alone,  but  for  them  also  which 
shall  believe  on  me  through  their  word ;  that  they  all  may  be 
one  ;  as  thou  Father  art  in  me,  and  I  in  thee,  that  they  also 
may  be  one  in  us  :  that  the  world  may  believe  that  thou  hast 
sent  me.  And  the  glory  which  thou  gavest  me  I  have,  given 


FUNDAMENTAL  riUNCIPLES.  159 

them  ;  that  they  may  be  one  even  as  we  are  one."  Ib.  xvii : 
20 — 22.  "  And  all  that  believed  were  together  and  had  all 
things  common ;  and  sold  their  possessions  and  goods,  and 
pajrted  them  to  all,  as  every  man  had  need."  Acts  ii :  41,  U. 
"  And  the  multitude  of  them  that  believed  were  of  one  heart 
and  one  soul;  neither  said  any  of  them  that  aught  of  the 
things  which  he  possessed  wns  his  own  ;  but  they  had  all 
things  in  common.  *.  Neither  was  there  any  among  them 
that  lacked."  Ib.  iv :  32 — 34.  "I  have  coveted  no  man's  silver, 
or  gold,  or  apparel.  Yea,  $e  yourselves  know,  that  these  hands 
have  ministered  to  my  necessities,  and  to  them  that  were  with 
me.  I  have  showed  you  all  things,  how  that  so  laboring  ye 
ought  to  support  the  weak ;  and  to  remember  the  words  of  the 
Lord  Jesus,  how  he  said,  It  is  more  blessed  to  give  than  to  re- 
ceive." Ib.  xx  :  33 — 36.  "  For  as  we  have  many  members  in 
one  body,  and  all  members  have  not  the  same  office ;  so  we, 
being  many,  are  one  body  in  Christ,  and  every  one  members 
one  of  another."  Be  kindly  affectioned  one  to  another  with 
brotherly  love  ;  in  honor  preferring  one  another."  "  Rejoice 
with  them  that  do  rejoice,  and  weep  with  them  that  weep. 
Be  of  the  same  mind  one  toward  another.  Mind  not  high 
things,  but  condescend  to  men  of  low  estate.  Be  not  wise  in 
your  own  conceits."  Rom.  xii ,  4,  5,  10,  15,  16.  "  We  then 
that  are  strong  ought  to  bear  the  infirmities  of  the  weak,  and 
not  to  please  ourselves.  Let  every  one  of  us  please  his  neigh- 
bor for  his  good  to  edification."  "  That  ye  may  with  one  mind 
and  one  mouth  glorify  God,  even  the  Father  of  our  Lord  Jesus 
Christ."  Ib.  xv :  1,  2,  6.  "  For  ye  are  yet  carnal :  for  whereas 
there  is  among  you  envying,  and  strife,  and  divisions,  are  ye 
not  carnal,  and  walk  as  men  ?  For  while  one  saith,  I  am  of 
Paul ;  and  another,  I  am  of  Apollos  ;  are  ye  not  carnal  ?"  "  For 
we  are  laborers,  together  with  God :  ye  are  God's  husbandry, 
God's  building."  1  Cor.  iii :  3,  4,  9.  "  Dare  any  of  you,  having 
a  matter  against  another,  go  to  law  before  the  unjust,  and  not 
before  the  saints  ?"  "  I  speak  to  your  shame.  Is  it  so,  that 
there  is  not  a  wise  man  among  you  ?  no,  not  one  that  shall  be 
able  to  judge  between  his  brethren  ?  But  brother  goeth  to  law 
with  brother,  and  that  before  the  unbelievers.  Now  therefore 


160  PRACTICAL   CHRISTIAN  SOCIALISM. 

there  is  utterly  a  fault  among  you,  because  ye  go  to  law  one 
with  another.  Why  do  ye  not  rather  take  wrong  ?  Why  do 
ye  not  rather  he  defrauded?"  Ib.  vi:  1,5 — 7.  "  Let  no  man 
seek  his  own,  but  every  man  another's  wealth.  Ib.  x :  24. 
"  For  as  the  body  is  one,  and  hath  many  members,  and  all  the 
members  of  that  one  body,  being  many,  are  one  body,  so  also 
is  Christ.  For  by  one  Spirit  are  we  all  baptized  into  one  body, 
whether  Jews  or  Gentiles,  whether  bond  or  free  ;  and  have  all 
been  made  to  drink  into  one  Spirit.  For  the  body  is  not  one 
member,  but  many.  If  the  foot  shall  say,  Because  I  am  not 
the  hand,  I  am  not  of  the  body :  is  it  therefore  not  of  the  body  ? 
And  if  the  ear  shall  say,  Because  I  am  not  the  eye,  I  am  not 
of  the  body ;  is  it  therefore  not  of  the  body  ?"  "  But  now  hath 
God  set  the  members  every  one  of  them  in  the  body,  as  it  hath 
pleased  him."  "  And  the  eye  cannot  say  unto  the  hand,  I  have 
110  need  of  thee ;  nor  again  the  head  to  the  feet,  I  have  no 
need  of  you.  Nay,  much  more  those  members  of  the  body 
which  seem  to  be  more  feeble,  are  necessary  :"  "  That  there 
should  be  no  schism  in  the  body  ;  but  that  the  members  should 
have  the  same  care  one  for  another.  And  whether  one  member 
suffer,  all  the  members  suffer  with  it ;  or  one  member  be  hon- 
ored, all  the  members  rejoice  with  it.  Now  ye  are  the  body  of 
Christ,  and  members  in  particular."  Ib.  xii :  12 — 27.  "  I 
therefore,  the  prisoner  of  the  Lord,  beseech  you  that  ye  walk 
worthy  of  the  vocation  wherewith  ye  are  called,  with  all  lowli- 
ness and  meekness,  with  long-suffering,  forbearing  one  another 
in  love  ;  endeavoring  to  keep  the  unity  of  the  Spirit  in  the  bond 
of  peace.  There  is  one  body  and  one  Spirit,  even  as  ye  are 
called  in  one  hope  of  your  calling ;  one  Lord,  one  faith,  one 
baptism,  one  God  and  Father  of  all,  who  is  above  all,  and 
through  all,  and  in  you  all.  But  unto  every  one  of  us  is  given 
grace,  according  to  the  measure  of  the  gift  of  Christ."  "  From 
whom  the  whole  body  fitly  joined  together  and  compacted  by 
that  which  every  joint  supplieth,  according  to  the  effectual 
working  in  the  measure  every  part,  maketh  increase  of  the  body 
unto  the  edifying  of  itself  in  love."  Ephes.  iv  :  1 — 16.  "  Ye 
are  a  chosen  generation,  a  royal  priesthood,  an  holy  nation,  a 
peculiar  people  ;  that  ye  should  shew  forth  the  praises  of  him 


FUNDAMENTAL  PRINCIPLES.  161 

who  hath  called  you  out  of  darkness  into  his  marvelous  light." 
1  Pet.  ii :  9. 

I  must  not  attempt  to  quote  all  the  striking  passages  which 
suggest  themselves  to  my  recollection.  I  have  given  you  a 
sample  of  the  Socialistic  texts  ;  is  it  sufficient  ? 

Inq.  Abundantly  sufficient.  I  did  not  imagine  you  could  cite 
me  half  so  many.  I  supposed  I  was  well  read  in  the  New 
Testament  Scriptures  ;  but  I  am  astonished  to  find  that  it 
abounds  with  passages,  most  important  ones,  which  never 
struck  my  attention  as  containing  the  sublime  ideas  evolved  in 
this  your  Exposition.  Least  of  all  was  I  aware  that  the  design- 
ed unity  of  the  righteous  is  set  forth  as  a  cardinal  principle  of 
the  Christian  Religion  in  so  many  impressive  testimonies. 
Why  has  the  nominal  Church  so  overlooked,  ignored,  misun- 
derstood, or  trampled  under  foot  this  great  doctrine  of  fraternal 
and  communal  unity  ? 

Ex.  I  cannot  answer  for  all  this  delinquency  in  others.  But 
I  am  resolved  to  correct  my  own,  and  to  induce  as  many  others 
to  correct  theirs  as  I  may  be  able.  The  remainder  of  my 
earthly  life,  with  its^  best  powers,  stands  consecrated  to  this 
cause  of  Practical  Christian  Socialism.  And  let  me  hope  that 
I  may  have  you,  my  inquiring  friend,  for  a  faithful  fellow 
laborer  in  the  same  great  movement.  You  now  understand  its 
fundamental  Principles,  and  shall  next  be  made  acquainted 
with  its  constitutional  Polity. 
21 


END    OF    FART    I. 


PRACTICAL  CHRISTIAN  SOCIALISM. 


PART  II. 


CONSTITUTIONAL  POLITY. 


CONSTITUTIONAL  POLITY. 


CONVERSATION  I. 

What  is  meant  by  Constitutional  Polity — The  grand  aim  of  the  new  Social 
System,  viz  :  the  promotion  and  harmonization  of  all  real  human  interests 
—The  seven  spheres  of  human  interest,  viz  :  Individuality,  Connubiality, 
Consanguinity,  Congeniality,  Federally,  Humanity  and  Universality — The 
wants,  rights  and  duties  of  Individuality,  &c.,  &c. 

Inq.  I  think  our  twelve  Conversations  on  the  Fundamental 
Principles  of  your  Social  System  have  enabled  me  to  under- 
stand that  part  of  the  subject.  I  now  accept  your  invitation  to 
enter  on  an  exposition  of  what  you  designate  as  the  Constitu- 
tional Polity  of  your  System ;  which  term  I  would  thank  you 
to  define  and  explain. 

Ex.  I  mean  by  Constitutional  Polity  the  compacts,  laws  and 
arrangements  according  to  which  my  proposed  new  order  of 
Society  is  to  be  constituted  and  governed.  Every  thing  im- 
portant in  the  constitution  and  operation  of  organized  society 
belongs  to  its  Constitutional  Polity.  It  includes  whatever  is 
properly  Institutional.  Having  laid  the  foundation,  I  am  now 
to  erect  the  superstructure.  The  twenty -four  essential  divine 
principles  of  the  Christian  Religion,  expounded  in  Part  I.  of 
this  general  Exposition,  have  been  set  forth  as  the  foundation. 
The  whole  edifice  must  be  framed  and  completed  in  just  cor- 
respondence with  that  basis.  I  will  proceed  accordingly. 

Suppose  then,  I  find  twenty  souls,  or  one  hundred,  or  one 
thousand,  or  ten  thousand,  with  the  distant  prospect  of  millions, 
who  heartily  accept  my  fundamental  principles,  and  who  say 
to  me,  Please  show  us  how  we  can  communitize  and  establish 
an  order  of  society  in  accordance  with  your  principles.  This 
is  precisely  what  I  now  propose  to  do  ;  and  thereby  I  shall 


166  PRACTICAL   CHRISTIAN  SOCIALISM. 

present  the  Constitutional  Polity  of  what,  in  my  judgment,  is 
the  true  Social  System.  That  System  has  for  its  grand  aim 
the  promotion  and  harmonization  of  all  human  interests.  If 
actualized  in  any  established  order  of  Society,  all  the  real  in- 
terests of  the  members  will  be  secured  to  their  utmost  extent, 
and  yet  so  secured  as  to  harmonize  in  the  highest  common 
good. 

Inq.  Then  you  do  not  propose  to  annihilate  individual  inter- 
ests, nor  sacrifice  them  to  societary  interests  in  the  least  de- 
gree ;  nor,  on  the  other  hand,  to  sacrifice  the  common  good  to 
individual  good? 

Ex.  Certainly  not. 

Inq.  This  will  be  a  very  difficult  problem  to  solve,  I  must 
think.  I  have  been  accustomed  to  regard  it  as  impossible  to 
institute  Society  without  compromising  conflicting  interests, 
and  sacrificing  those  of  individuals  to  the  public  good.  And  I 
supposed  your  Social  System  would  carry  this  compromise  of 
individual  interests  much  farther  than  is  done  in  the  existing 
order  of  society. 

Ex.  By  no  means.  I  will  explain.  Understand  me  to  take 
for  granted  that  all  real  human  interests, -could  we  but  see  them 
in  the  true  light  of  nature  and  the  divine  order,  are  perfectly 
consonant  with  each  other ;  the  highest  good  of  each  and  all 
being  identical  in  every  possible  case. 

Inq.  I  concede  that,  in  the  metaphysical  abstract. 

Ex.  Very  well.  Now  the  desideratum  is,  a  Social  System 
which  shall  illustrate  real  interests,  as  distinguishable  from  im- 
aginary ones,  and  actualize  their  divinely  ordained  harmony  in 
all  human  relationships.  It  is  not  enough  to  have  the  truth  in 
metaphysical  abstract ;  we  want  it  in  the  practical  concrete. 

Inq.  Go  on  then  and  exhibit  it,  if  you  can. 

Ex.  Remember,  that  as  a  Practical  Christian  Socialist,  I 
propose  a  System  of  Society  which  keeps  distinctly  in  view 
the  preservation  and  promotion  of  all  real  human  interests.  It 
must  not  destroy,  override  or  impair  one  of  them.  It  must 
recognize,  promote,  secure  and  harmonize  them  all.  Neither 
individual,  nor  social  good,  must  be  sacrificed.  Both  must 
stand  together  on  a  common  foundation,  upheld  by  common 


CONSTITUTIONAL   POLITY.  167 

bonds.     If  I  do  not  present  such  a   Social  System,  my  work 
will  be  a  failure. 

Inq.   God  grant  it  may  not  be  a  failure. 

Ex.  I  trust  it  will  not.  First  then,  let  us  inquire  what  the 
retil  interests  of  human  nature  are  ?  They  must  all  be  involved 
in  wants,  rights  and  duties.  If  man's  real  wants  are  well  sup- 
plied, his  real  rights  well  secured,  and  his  real  duties  well  per- 
formed, it  follows  that  all  his  real  interests  are  promoted,  and 
so  happiness  must  be  the  result.  Thus  man's  real  interests  all 
relate  to  the  proper  supply  of  his  wants,  the  proper  exercise  of 
his  rights,  and  the  proper  discharge  of  his  duties.  What  then 
are  man's  wants,  rights  and  duties  ?  I  think  we  may  look  for 
them  in  the  seven  spheres  of  his  activity  and  relationship,  viz. 
1.  Individuality.  2.  Connubiality.  3.  Consanguinity.  4.  Con- 
geniality. 5.  Federality.  6.  Humanity.  7.  Universality. 

Inq.  Please  explain  these  terms. 

Ex.  Man  acts  and  has  relations  in  seven  spheres.  1.  He  is 
a  unit,  an  individual  identity,  a  man.  This  is  the  central  reality 
of  his  existence.  Should  he  cease  to  be  an  individual,  sentient, 
intellectual,  rational,  moral  being,  he  would  be  no  man. 
Nothing  then  could  be  predicated  of  him.  As  an  individual 
being  he  has  wants,  rights  and  duties — consequently  real  inter- 
ests. This  is  the  sphere  of  his  Individualitv.  2.  Man  was 
created  male  and  female.  Thence  comes  the  union  of  two  in- 
dividuals in  marriage.  This  is  the  sphere  of  Connubiality.  3. 
From  marriage  results  offspring  and  blood  relationship,  which 
comprehends  ordinarily,  besides  the  immediate  family,  a  larger 
or  smaller  circle  of  kindred.  This  is  the  sphere  of  Consan- 
guinity. 4.  Next  comes  the  sphere  of  Congeniality,  embracing 
a  larger  or  smaller  circle  of  persons,  who,  by  reason  of  similar 
tastes  and  pursuits,  or  on  account  of  strong  interior  sympathies, 
become  strongly  attached  friends.  5.  Beyond  the  sphere  of 
Congeniality  man  confederates  with  his  fellows  in  the  Com- 
munity, the  Municipality,  the  Nationality,  &c.,  to  maintain  an 
orderly  Social  and  Political  System  of  relationship.  This  is 
his  sphere  of  Federality.  6.  -Outside  of  all  federal  compacts 
lies  our  common  humanity,  to  which  we  stand  in  a  certain  re- 
lationship, and  must  act  accordingly.  This  is  man's  sphere  of 


J6S  PRACTICAL   CHRISTIAN  SOCIALISM. 

Humanity.  7.  But  still  outside  of  this  humanital  sphere,  man- 
holds  relationship  to  all  beings  and  things  in  the  whole  con- 
ceivable Infinitarium,  from  the  invisible  atom  to  the  sun,  and 
from  the  lowest  insect  to  the  highest  angel — above  all  to  the 
Infinite  Spirit-Father.  This  is  his  sphere  of  Universality. 
Am  I  understood  ? 

Inq.   Sufficiently  in  respect  to  your  terms. 

Ex.  Well,  man  has  real  wants,  rights  and  duties,  in  all  these 
spheres  ;  and  consequently  he  has  interests  which  must  be  pro- 
moted and  harmonized  in  them  all.  Each  successive  sphere, 
you  perceive,  is  wider  than  the  preceding.  But  nothing  in  a 
narrower  sphere  is  necessarily  destroyed  or  impaired  by  the 
peculiarities  of  the  more  expanded  one.  Rather,  every  thing 
ought  to  be  conserved.  None  of  man's  real  interests  in  the 
sphere  of  Individuality  should  be  injured  by  entering  into  mar- 
riage. There  must  be  something  wrong  in  a  marriage  which 
makes  either  husband- or  wife  a  more  diminutive  being  than 
before,  which  impairs  the  real  interests  of  either,  or  renders 
either  on  the  whole  less  happy.  True  Connubiality  must  there- 
fore be  conservative  of  true  Individuality.  The  same  may  be 
said  of  each  widening  sphere.  All  the  real  interests  of  those 
below  should  be  promoted,  as  well  as  included  in,  the  next 
higher.  The  good  of  Connubiality  ought  not  to  be  impaired 
by  any  thing  in  the  relations  of  Consanguinity.  Nor  ought  the 
good  of  family  and  friendship  to  -be  impaired  by  Federality. 
Community,  Municipality,  Nationality,  ought  to  foster,  promote 
and  secure — not  absorb  up  and  devour — man's  real  interests  in 
Individuality,  Connubiality,  Consanguinity  and  Congeniality. 
So  in  the  sphere  of  Humanity  and  Universality.  All  should 
be  harmony  in  the  motion  of  these  "  wheels  within  a  wheel." 
And  if  man  could  be  brought  to  act  truly  in  all  these  spheres, 
he  would  be  greater  and  happier  in  each,  for  acting  well  his 
part  in  every  other.  His  proper  Individuality  would  then 
realize  its  greatest  importance,  integrity  and  happiness.  What 
do  you  think  of  these  views  ? 

Inq.  I  admire  them  greatly.  Your  theory  is  sublime.  If  it 
can  only  be  made  practical,  the  human  race  will  certainly  be 
redeemed.  I  am  glad  to  see  that  you  do  not  propose  to 


CONSTITUTIONAL    POLITY.  169 

socialize  man's  Individuality  out  of  him,  nor  his  legitimate 
Connubiality.  But  go  on. 

Ex.  I  am  perfectly  aware  that  the  work  proposed  must  be  a 
difficult  and  a  protracted  one.  But  I  am  proceeding  in  strict 
accordance  with  my  fundamental  principles.  Every  one  of 
them  requires  and  justifies  such  a  Social  System  as  I  have 
indicated.  And  if  human  imperfection  should  necessitate  a 
long  and  somewhat  tedious  process  of  actualization,  that  ought 
not  to  discredit  my  theory ;  since  the  most  meritorious  and 
magnificent  plans  may  be  slow  of  consummation,  merely  by 
reason  of  men's  reluctance  to  conform  to  their  conditions  of 
success.  I  will  now  endeavor  to  set  forth  the  great  interests 
of  man's  Individuality  which  must  be  recognized,  preserved 
and  promoted  by  the  true  Social  System.  What  then  are 
man's  wants,  rights  and  duties  in  the  sphere  of  his  Individu- 
ality ? 

What  is  man  ?  He  is  a  physical,  affectional,  intellectual  and 
moral  being.  The  Scriptures  represent  him  as  consisting  of 
body,  soul  and  spirit.  We  are  accustomed  to  speak  of  his 
physical,  intellectual  and  moral  nature.  Perhaps  I  can  point 
out  his  interests  better  under  this  three-fold  view  than  any 
other.  So  he  has  physical,  intellectual  and  moral  interests  to 
be  promoted.  Let  us  look  at  his  physical  interests.  He  needs 
food,  clothing,  shelter,  exercise,  rest,  recreation,  and,  when 
distressed  from  any  cause,  relief ;  that  is,  he  needs  a  comfort- 
able home  and  subsistence,  in  which  we  may  include  whatever 
is  necessary  to  the  physical  enjoyment  of  life.  The  inter- 
ests involved  in  securing  these  necessaries  of  physical  enjoy- 
ment are  so  pressing  on  mankind,  that  all  are  sensible  of  them. 

Look  at  man's  intellectual  interests.  He  needs  food,  clothing, 
shelter,  exercise,  rest,  recreation  and  relief  for  the  mind.  I 
mean,  he  needs  knowledge,  instruction,  use  of  language,  men- 
tal training,  opportunities  for  intellectual  activity,  with  the 
requisite  rest  and  recreation.  He  needs  teachers,  books,  edu- 
cational institutions,  and  all  the  necessaries  of  proper  mental 
culture,  improvement  and  usefulness  ;  in  tine,  all  that  affords 
true  intellectual  enjoyment. 

Once  more,  look  at  man's  moral  interests.  Here  we  contem- 
22 


170  PRACTICAL  CHRISTIAN  SOCIALISM. 

plate  him  as  an  afFectional,  passional,  sentimental  being,  and 
of  course  a  social  one.  The  true  passional  loves  of  the  soul, 
I  mean  the  normal  and  legitimate  ones,  yearn  for  gratifications 
which  ought  to  be  as  promptly  and  adequately  provided,  as 
those  demanded  by  the  physical  and  intellectual  departments 
of  his  nature.  Among  these  I  include  his  Connubial,  Consan- 
guinal,  Congenial,  Federal,  Humanital,  and  highest  religious 
loves.  The  afTectional  and  sentimental  soul  is  a  living  foun- 
tain of  loves — all  innocent  when  normal,  legitimate,  unpervert- 
ed  and  harmoniously  exercised.  They  do  not  all  manifest 
themselves  with  equal  intensity  in  all  individuals.  But  I  may 
safely  affirm  that  they  exist  in  human  nature  ;  that  they  involve 
man's  profoundest  interests ;  that  they  include  his  highest 
wants,  rights  and  responsibilities ;  and  that  they  must  not  be 
disregarded.  Ample  provision  must  be  made  for  the  innocent 
gratification  of  these  wants,  for  the  just  exercise  of  these 
rights,  and  for  the  faithful  discharge  of  these  responsibilities. 

I  sum  up  man's  interests  in  the  sphere  of  Individuality  thus  : 
Physically,  intellectually  and  morally  he  wants  all  the  necessa- 
ries of  happiness  ;  he  has  the  right  to  all  those  necessaries  p 
and  he  is  in  duty  bound  to  do  all  he  is  fairly  able  towards  pro- 
viding them  for  himself 

Inq.  But  what  if  people  will  not  do  their  duty  towards 
providing  these  necessaries  of  physical,  intellectual  and  moral 
enjoyment  ? 

Ex.  Then  they  must  suffer,  more  or  less,  the  lack  of  them. 

Inq.  Yet  you  contend  that  the  true  Social  System  should 
guarantee,  to  the  utmost  extent,  all  these  necessaries  of  Indi- 
vidual culture  and  enjoyment? 

Ex.  I  do  ;  and  any  system  which  should  propose  less  would 
be  unworthy  of  respect. 

Inq.  And  I  suppose  you  will  say  the  same  in  respect  to 
Connubiality,  Consanguinity,  Congeniality,  Federality,  Hu- 
manity and  Universality — with  all  the  wants,  rights,  duties  and 
interests  appertaining  to  human  nature  in  those  several  spheres  ? 
I  mean,  that  your  System  may  be  expected  to  make  the  like 


CONSTITUTIONAL    POLITY.  17l 

guaranties  as  to  the  necessaries  of  happiness  in  all  these,  as  in 
the  sphere  of  Individuality  ? 
Ex.   Certainly. 

Inq.  Well,  I  can  only  say  that  you  are  undertaking  a  great 
deal ;  and  I  should  rejoice  to  hope  that  half  of  it  could  ever 
be  realized. 

Ex.  Give  me  the  concurrence  of  those  whose  happiness  is 
sought — only  a  tolerable  concurrence — and  the  result  is  to  me 
certain.  God  wills  it ;  Angels  minister  towards  its  consumma- 
tion; and  Creation  groans  in  the  travail  of  progress  for 
deliverance  from  the  bondage  of  existing  selfishness.  Nothing 
else  is  necessary  but  the  fraternal  cooperation  of  mankind 
in  realizing  their  destiny.  If  they  help  themselves  and  help 
each  other,  this  glorious  work  of  their  redemption  will  be 
accomplished  in  due  time. 

Inq.  But  they  are  generally  so  undeveloped,  so  low  minded, 
so  ill  educated,  so  blind  to  their  real  interests,  so  selfish,  envi- 
ous, contentious  and  vindictive,  so  much  more  disposed  to 
thrust  each  other  down  than  to  lift  up,  so  full  of  violence  and 
war,  so  proud  and  ambitious,  so  willing  to  prey  on  one  another, 
and  to  flourish  af  each  other's  expense,  that  I  fear  the  present 
coercive,  sword-sustained  order  of  society  is  the  best  they  are 
fit  for.  I  am  sure  few  could  be  worked  into  an  order  of  society 
like  the  one  you  propose ;  in  which  nearly  all  government 
would  be  self-government  within  the  individual,  or  in  com- 
munal public  opinion  ;  in  which  all  injurious  force,  even  against 
the  most  outrageous  criminal,  is  prohibited ;  and  wherein  self- 
ishness must  be  checked  at  every  corner  and  angle  of  life's 
intercourse.  If  mankind  were  high  enough,  wise  enough,  good 
enough,  your  system  would  certainly  succeed  and  operate 
admirably. 

Ex.  I  acknowledge  the  truth  of  what  you  say  to  a  great 
extent,  and  am  painfully  sensible  of  the  present  unfitness  of 
the  majority  of  mankind  to  maintain  a  much  better  order  of 
society  than  the  one  in  which  they  live.  But  I  wish  you  to 
consider  three  important  facts,  which  I  rely  upon  for  my  en- 
couragement. 1.  My  proposed  order  of  society  is  purely 
voluntary.  None  will  be  compelled  to  enter  into  it,  or  to 


172  PRACTICAL   CHRISTIAN  SOCIALISM. 

remain  in  it  against  their  will.  2.  There  are  a  few,  perhaps  a 
respectable  minority  of  mankind,  high  enough  to  form  and 
maintain  voluntarily  something  like  my  proposed  social  order. 
3.  The  few  who  are  prepared  for  this  higher  order  of  society 
will  not  only  accelerate  their  own  progress  in  Love,  Wisdom 
and  Happiness  by  ascending  into  it,  but  will  thereby  do  more 
than  they  otherwise  could  to  elevate  all  below  them.  Do  you 
admit  and  appreciate  these  facts  ? 

Inq.  I  admit  and  appreciate  the  first,  I  cannot  deny  the 
second  ;  though  I  doubt  whether  so  many  as  you  imagine  are 
high  enough  to  unite  in  the  new  order  of  Society.  It  is  true 
we  have  many  millions  of  professedly  experimental  Christians, 
who  hope  they  have  become  regenerate,  have  renounced  their 
sins,  and  laid  up  their  treasure  in  heaven.  How  many  of  these 
are  unselfish  and  heavenly  minded  enough  to  dwell  together  in 
unity,  under  the  sovereignty  of  divine  principles,  without  the 
sword  for  their  dernier  resort,  I  cannot  calculate.  It  would  be 
a  shame  if  there  were  not  enough  to  form  several  of  your 
Communities.  We  have  hosts  of  educated  people,  too,  philos- 
ophers, refined  in  mind  and  manners,  besides  zealous  philan- 
thropists and  reformers  not  a  few.  I  confess  I  think  you  have 
reason  to  calculate  on  mustering  volunteers  enough  to  make  a 
respectable  beginning.  It  would  be  deplorable  if  so  many 
Churches,  Theological  Seminaries  and  Sunday  Schools ;  Uni- 
versities, Colleges,  Academies  and  Common  Schools  ;  printing 
presses,  books  and  publications  ;  literary,  humane,  philanthropic 
and  reform  Associations ;  and  the  ten  thousand  other  instru- 
mentalities of  the  civilized  world  for  regenerating,  elevating 
and  refining  people  ;  should  all  be  insufficient  to  furnish  you  a 
goodly  number  wherewith  to  carry  forward  your  experiment. 
I  yield  you  this  point ;  but  remember  this  prediction  :  You  will 
find  a  great  many  who  say  they  have  been  born  of  God,  or 
have  become  philosophers,  or  have  been  elevated  by  education 
to  great  refinement,  or  are  profoundly  interested  in  philanthropy, 
or  are  devoted  reformers,  or  have  become  sincere  spiritualists, 
who  nevertheless  need  high  and  strong  fences  to  keep  them 
from  devouring  each  other,  and  the  mighty  arbitration  of  a 
military  and  penal  government  to  determine  their  strifes. 


CONSTITUTIONAL    POLITY.  173 

Not  all  \vho  can  titter  fine  words  on  set  occasions  are  good 
enough  to  live  together  in  peace  on  your  principles. 

Ex.  I  thank  yon  for  your  words  of  truth  and  caution.  But  I 
will  content  myself  with  what  you  have  granted,  viz  :  .that  I 
may  calculate  on  volunteers  enough  to  make  a  commencement. 
Give  me  this  fulcrum  for  my  lever,  and  I  will  ultimately  move 
the  world.  Do  you  admit  my  third  fact  ? 

Inq.  I  admit  its  truth  as  probable  ;  though  I  might  have  my 
doubts.  Demonstration  of  its  truth  or  falsity  will  come  with 
experience.  I  should  hope,  certainly,  that  those  who  entered 
your  new  order  of  society  would  advance  more  rapidly ;  and 
if  so,  I  see  not  why  their  good  example  may  not  stimulate  the 
aspirations  of  others  for  higher  attainments  in  the  same  direc- 
tion. 

Ex.  I  am  sure  the  influence  must  be  elevating;  for  the 
common  and  almost  universal  doubt  is,  whether  the  principles 
of  my  Social  System  can  be  made  the  basis  of  any  practicable 
form  of  society.  "  Show  us  your  new  order  of  Society  in 
actual,  steady  operation,  and  we  will  then  believe,"  say  most 
of  these  skeptics.  If  therefore  the  thing  can  be  thus  shown, 
the  moral  effect  must  be  great  and  salutary,  both  within  and 
without  the  new  Social  State. 

Inq.  I  presume  you  are  right  on  this  point ;  and  now  I  should 
like  to  see  the  plan  of  your  proposed  social  superstructure,  in 
all  its  important  institutional  details ;  that  I  may  carefully  ex- 
amine them,  and  inquire  particularly  into  their  various  bearings. 

Ex.  I  will  endeavor  to  gratify  your  wishes.  In  order  to  real- 
ize the  vast  and  complex  good  contemplated,  we  have  actually 
commenced  the  establishment  of  a  universal  Practical  Chris- 
tian Republic ;  within  which  an  indefinite  number  of  local 
Communities  may  be  formed,  all  acknowledging  the  sove- 
reignty of  divine  principles  as  set  forth  in  Part  I.  of  this 
Exposition,  and  all  intimately  confederated  together,  yet  differ- 
ing in  many  respects  from  each  other  as  to  domestic  arrange- 
ments and  matters  of  mere  local  concern.  Permit  me  then  to 
place  in  your  hands  for  critical  and  deliberate  examination  the 
Constitution  of  The  Practical  Christian  Republic.  When  you 


174  PRACTICAL   CHRISTIAN  SOCIALISM. 

shall  have  examined  it  sufficiently,  we  will  discuss  its  merits 
in  further  friendly  Conversations. 


CONSTITUTIONAL    POLITY  175 


CONSTITUTION  OF  THE   PRACTICAL   CHRISTIAN 
REPUBLIC. 

A  new  order  of  human  society  is  hereby  founded  to  be  called 
THE  PRACTICAL  CHRISTIAN  REPUBLIC.  It  shall  be  constitu- 
ted, organized  and  governed  in  accordance  with  the  following 
fundamental  articles,  to  wit : 

ARTICLE    I.      OBJECTS. 

The  cardinal  objects  of  this  Republic  are  and  shall  be  the 
following,  viz : 

1.  To  institute  and  consolidate  a  true  order  of  human  society, 
which  shall  harmonize  all  individual  interests  in  the  common 
good,  and  be  governed  by  divine  principles  as  its  supreme  law. 

2.  To   establish  local   Communities  of  various  grades  and 
peculiarities,  all  acknowledging  the  sovereignty  of  divine  prin- 
ciples, and  so  constituted  as  to  promote  the  highest  happiness 
of  their  respective  associates. 

3.  To  confederate  all  such  local  Communities,  wheresoever 
existing  throughout  the   earth,  by  an  ascending  series  of  com- 
bination, in  one  common  social  Republic. 

4.  To  ensure  to    every  orderly  citizen  of  this   Republic  a 
comfortable  home,  suitable  employment,  adequate  subsistence, 
congenial  associates,  a  good  education,  proper  stimulants   to 
personal  righteousness,   sympathetic  aid  in  distress,  and  due 
protection  in  the  exercise  of  all  natural  rights. 

5.  To  give  mankind  a  practical  illustration  of  civil  govern- 
ment maintained  in  just  subordination  to  divine  principles ; 
which  shall  be  powerful  without  tyranny,  benignant  without 
weakness,  dignified  without  ostentation,  independent  without 
defiance,  invincible  without  resorting  to  injurious  force,  and 
preeminently  useful  without  being  burdensome. 

6.  To  institute  and  sustain  every  suitable  instrumentality  for 


176  PRACTICAL  CHRISTIAN  SOCIALISM. 

removing  the  causes  of  human  misery,  and  promoting  the 
conversion  of  the  world  to  true  righteousness. 

7.  To  multiply,  economize,  distribute  and  apply  beneficently , 
wisely  and  successfully,  all  the  means  necessary  to  harmonize 
the  human  race,  with  each  other,  with  the  heavenly  world,  and 
with  the  universal  Father ;  that  in  one  grand  communion  of 
angels  and  men  the  will  of  God  may  be  done  on  earth  as  it  is 
in  heaven. 

ARTICLE    II.       PRINCIPLES. 

We  proclaim  the  absolute  sovereignty  of  divine  principles 
over  all  human  beings,  combinations,  associations,  governments, 
institutions,  laws,  customs,  habits,  practices,  actions,  opinions, 
intentions  and  affections.  We  recognize  in  the  Religion  of 
Jesus  Christ,  as  he  taught  and  exemplified  it,  a  complete 
annunciation  and  attestation  of  essential  divine  principles. 

We  accept  and  acknowledge  the  following  as  divine  princi- 
ples of  Theological  Truth,  viz  : 

1.  The  existence  of  one  all-perfect,  infinite  God. 

2.  The  mediatorial  manifestation  of  God  through  Christ. 

3.  Divine  revelations  and  inspirations  given  to  mankind. 

4.  The  immortal  existence  of  human  and  angelic  spirits. 

5.  The  moral  agency  and  religious  obligation  of  mankind. 
G.  The  certainty  of  a  perfect  divine  retribution. 

7.  The  necessity  of  man's  spiritual  regeneration. 

8.  The  final  universal  triumph  of  good  over  evil. 

We  accept  and  acknowledge  the  following  as  divine  princi- 
ples of  Personal  Righteousness,  viz : 

1.  Reverence  for  the  divine  and  spiritual. 

2.  Self-denial  for  righteousness'  sake. 

3.  Justice  to  all  beings. 

4.  Truth  in  all  manifestations  of  mind. 

5.  Love  in  all  spiritual  relations. 

6.  Purity  in  all  things. 

7.  Patience  in  all  right  aims  and  pursuits. 

8.  Unceasing  progress  towards  perfection. 

We  accept  and  acknowledge  the  following  as  divine  princi- 
ples of  Social  Order,  viz : 


CONSTITUTIONAL    POLITY.  177 

1.  The  supreme  Fatherhood  of  God. 

2.  The  universal  brotherhood  of  man. 

3.  The  declared  perfect  love  of  God  to  man. 

4.  The  required  perfect  love  of  man  to  God. 

5.  The  required  perfect  love  of  man  to  man. 

6.  The  required  just  reproof  and  disfellowship  of  evil-doers. 

7.  The  required  non-resistance  of  evil-doers  with  evil. 

8.  The  designed  unity  of  the  righteous. 

We  hold  ourselves  imperatively  bound  by  the  sovereignty  of 
these  acknowledged  divine  principles,  never,  under  any  pretext 
whatsoever,  to  kill,  injure,  envy  or  hate  any  human  being,  even 
our  worst  enemy. 

Never  to  sanction  chattel  slavery,  or  any  obvious  oppression 
of  man  by  man. 

Never  to  countenance  war,  or  capital  punishment,  or  the 
infliction  of  injurious  penalties,  or  the  resistance  of  evil  with 
evil  in  any  form. 

Never  to  violate  the  dictates  of  chastity,  by  adultery,  polyg- 
amy, concubinage,  fornication,  self-pollution,  lasciviousness, 
amative  abuse,  impure  language  or  cherished  lust. 

Never  to  manufacture,  buy,  sell,  deal  out  or  use  any  intoxi- 
cating liquor  as  a  beverage. 

Never  to  take  or  administer  an  oath. 

Never  to  participate  in  a  sword-sustained  human  govern- 
ment, either  as  voters,  office-holders,  or  subordinate  assistants, 
in  any  case  prescriptively  involving  the  infliction  of  death,  or 
any  absolute  injury  whatsoever  by  man  on  man ;  nor  to  invoke 
governmental  interposition  in  any  such  case,  even  for  the 
accomplishment  of  good  objects. 

Never  to  indulge  self-will,  bigotry,  love  of  preeminence, 
covetousness,  deceit,  profanity,  idleness  or  an  unruly  tongue. 

Never  to  participate  in  lotteries,  gambling,  betting  or  perni- 
cious amusements. 

Never  to  resent  reproof,  or  justify  ourselves  in  a  known 
wrong. 

Never  to  aid,  abet  or  approve  others  in  any  thing  sinful ;  but 
through  divine  assistance  always  to  recommend  and  promote, 
23 


178  rilACTICAL   CIIUISTIAN  SOCIALISM. 

with  our  entire  influence,  the  holiness  and  happiness  of  all 
mankind. 

ARTICLE    III.        RIGHTS. 

No  member  of  this  Republic,  nor  Association  of  its  members, 
can  have  a  right  to  violate  any  of  its  acknowledged  divine 
principles  ;  but  all  the  members,  however  pcculiarized  by  sex, 
age,  color,  native  country,  rank,  calling,  wealth  or  station,  have 
equal  and  indefeasible  rights,  as  human  beings,  to  do,  to  be 
and  to  enjoy  whatever  they  are  capable  of,  that  is  not  in  vio- 
lation of  those  Principles.  Within  these  just  limits  no  person 
shall  be  restricted  or  interfered  with  by  this  Republic,  nor  by 
any  constituent  Association  thereof,  in  the  exercise  of  the 
following  declared  rights,  viz  : 

1.  The  right  to  worship  God,  with  or  without  external  cere- 
monies and  devotional  observances,  according  to  the  dictates 
of'  his  or  her  own  conscience. 

2.  The  right  to   exercise  reason,  investigate  questions," form 
opinions  and  declare  convictions,  by  speech,  by  the  pen  and  by 
the  press,   on  all  subjects  within  the  range  of  human  thought. 

3.  The  right  to  hold  any  official  station  to  which  he  or  she 
may  be  elected,  to  pursue   any  avocation,  or  follow  any  course 
in  life,  according  to  genius,  attraction  and  taste. 

4.  The  right  to  be  stewards  under  God  of  his  or  her  own 
talents,  property,  skill  and  personal  endowments. 

5.  The  right  to  form  and  enjoy  particular  friendships  with 
congenial  minds. 

6.  The  right  to  contract  marriage,  and  sustain  the  sacred 
relationships  of  family. 

7.  The  right  to  unite  with,   and  also  to  withdraw  from  any 
Community  or  Association,  on  reciprocal  terms  at  discretion. 

In  fine,  the  right  to  seek  happiness  in  all  rightful  ways,  and 
by  all  innocent  means. 

ARTICLE    IV.       MEMBERSHIP. 

Sec.  1.  Membership  in  this  Republic  shall  exist  in  seven 
Circles,  viz  :  the  Adoptive,  the  Unitive,  the  Preceptive,  the 
Communitive,  the  Expansive,  the  Charitive,  and  the  Parent  - 
ive.  The  Adoptive  Circle  shall  include  all  members  living  in 


CONSTITUTIONAL    POLITY.  170 

isolation,  or  not  yet  admitted  into  the  membership  of  an  Inte- 
gral Community.  The  Unitivc  Circle  shall  include  all  members 
ofPuirnl  :uid  Joint  Slock  Communities.  The  Preceptive  Circle 
shall  include  all  members  specially  and  perseveringly  devoted 
to  teaching  ;  whether  it  be  teaching  religion,  morality,  or  any 
branch  of  useful  knowledge,  and  whether  their  teaching  be 
done  with  the  living  voice,  or •  with  the  pen,  or  through  the 
press,  or  in  educative  institutions.  All  such  teachers,  after 
having  proved  themselves  competent,  devoted  and  acceptable 
in  the  Communities  to  which  they  belong,  shall  be  considered 
in  the  Preceptive  Circle.  The  Communitivc  Circle  shall 
include  all' members  of  Integral  Common  Stock  Communities, 
and  Families,  whose  internal  economy  excludes  individual 
profits  on  capital,  wages  for  labor,  and  separate  interests.  The 
Expansive  Circle  shall  include  all  members  who  are  especially 
devoted  to  the  expansion  of  this  Republic,  by  founding  and 
strengthening  new  Integral  Communities  ;  who  have  associated 
in  companies  for  that  express  purpose,  and  are  employing  the 
principal  portion  of  their  time,  talents  or  property  in  that  work. 
The  Charitive  Circle  shall  include  all  members  who  are  espe- 
cially devoted  to  the  reformation,  elevation,  improvement  and 
welfare  of  the  world's  suffering  classes,  by  furnishing  them 
homes,  employment,  instruction  and  all  the  requisite  helps  to  a 
better  condition;  who  are  associated  in  companies  for  that 
express  purpose,  and  are  employing  the  principal  portion  of 
their  time,  talents  or  property  in  such  works.  The  Parentive 
Circle  shall  include  all  members,  who,  on  account  of  their 
mature  age,  faithful  services,  irreat  experience,  sound  judgment 
or  unquestionable  reliability,  are  competent  to  advise,  arbitrate, 
and  recommend  measures  in  cases  of  great  importance.  They 
shall  be  declared  worthy  of  a  place  in  the  Parentive  Circle  by 
their  respective  Integral  Communities  in  a  regular  meeting 
notified  for  that  purpose  by  a  unanimous  vote. 

Sec.  2.  The  members  of  no  Circle  shall  ever  assume  to 
exercise  any  other  than  purely  moral  or  advisory  power ;  nor 
claim  any  exclusive  prerogatives,  privileges,  honors  or  distinc- 
tions whatsoever,  over  the  members  of  other  Circles ;  but  shall 
be  entitled  to  respect  and  inlliience  in  consideration  of  intrinsic 


180  PRACTICAL  CHRISTIAN  SOCIALISM. 

worth  alone.  Nor  shall  there  be  any  permanent  general  organ- 
ization of  these  Circles  as  such.  But  the  members  of  either 
may  unite  in  cooperative  associations,  companies  and  partner- 
ships for  the  more  efficient  prosecution  of  their  peculiar  objects ; 
and  may  also  hold  public  meetings,  conferences  and  conven- 
tions at  pleasure  in  promotion  of  those  objects. 

Sec.  3.  Any  person  may  be  admitted  a  member  of  this 
Republic  by  any  constituent  Community,  or  other  authorized 
public  body  thereof  in  regular  meeting  assembled.  And  any 
twelve  or  more  persons,  adopting  this  Constitution  from  con- 
viction, may  render  themselves  members  of  the  Republic  by 
uniting  to  form  a  constituent  and  confederate  Community 
thereof. 

Sec.  4.  Any  person  may  resign  or  withdraw  membership 
at  discretion,  or  may  recede  from  either  of  the  other  Circles  to 
the  Adoptive  Circle,  by  giving  written  notice  to  the  body  or 
principal  persons  concerned.  Any  person  uniting  with  a  Soci- 
ety of  any  description,  radically  opposed  in  principle,  practice 
or  spirit  to  this  Republic,  shall  be  deemed  to  have  relinquished 
membership  ;  likewise  any  person  who  shall  have  ceased  to 
manifest  any  interest  in  its  affairs  for  the  space  of  three  years. 

Sec.  5.  Any  constituent  Community,  or  other  organized 
body  of  this  Republic,  competent  to  admit  members,  shall  have 
power  to  dismiss  or  discharge  them  for  justifiable  reasons. 
And  no  person  shall  be  retained  a  member  after  persistently 
violating  or  setting  at  nought  any  one  of  the  sovereign  divine 
principles  declared  in  Article  II.  of  this  Constitution. 

ARTICLE    V.       ORGANIZATION. 

Sec.  1.  The  constituent  and  confederate  bodies  of  this 
social  Republic  shall  be  the  following,  viz :  Parochial  Commu- 
nities, Integral  Communities,  Communal  Municipalities,  Com- 
munal States,  and  Communal  Nations. 

Sec.  2.  Parochial  Communities  shall  consist  each  of  twelve 
or  more  members  belonging  chiefly  to  the  Adoptive  Circle, 
residing  promiscuously  in  a  general  neighborhood,  associated 
for  religious  and  moral  improvement,  and  to  secure  such  other 
social  advantages  as  may  be  found  practicable. 


CONSTITUTIONAL  POLTIY.  181 

Sec.  3.  Integral  Communities  shall  consist  eacli  of  twelve 
or  more  members,  inhabiting  an  integral  territorial  domain  so 
held  in  possession  and  guarantied  that  no  part  thereof  can  be 
owned  in  fee  simple  by  any  person  not  a  member  of  this 
Republic. 

There  shall  be  three  different  kinds  of  Integral  Communities, 
viz :  Rural,  Joint  Stock,  and  Common  Stock  Communities. 
Rural  Communities  shall  hold  and  manage  the  major  portion 
of  their  respective  domains  in  separate  homesteads,  adapted  to 
the,  wants  of  families  and  to  small  associations,  under  a  system 
of  Individual  Proprietorship.  Joint  Stock  Communities  shall 
hold  and  manage  the  major  portion  of  their  respective  domains 
in  Joint  Stock  Proprietorship,  with  various  unitary  economies, 
under  a  system  of  associative  cooperation  ;  laying  off  the  minor 
portion  into  village  house  lots,  to  be  sold  to  individual  members 
under  necessary  restrictions.  Common  Stock  Communities 
shall  hold  and  manage  their  respective  domains  and  property 
in  Common  Stock,  without  paying  individual  members  profits 
on  capital,  or  stipulated  wages  for  labor.  Common  Stock  Fam- 
ilies may  also  be  formed  within  Rural  and  Joint  Stock 
Communities,  when  deemed  desirable  and  practicable ;  in 
which  case  such  families  shall  not  be  considered  Integral 
Communities,  but  as  constituent  portions  of  the  Communities 
on  whose  domains  they  respectively  reside. 

Sec.  4.  Communal  Municipalities  shall  consist  each  of  two 
or  more  Communities,  whether  Parochial  or  Integral,  combined, 
as  in  a  town  or  city,  for  municipal  purposes  necessary  to  their 
common  welfare  and  impracticable  or  extremely  difficult  of 
accomplishment  without  such  a  union. 

Sec.  5.  Communal  States  shall  consist  of  two  or  more  Com- 
munal Municipalities,  combined  for  general  purposes  necessary 
to  their  common  welfare  and  impracticable  or  extremely  diffi- 
cult of  accomplishment  without  such  a  union. 

Sec.  6.  Communal  Nations  shall  consist  each  of  two  or  more 
Communal  States,  combined  for  national  purposes  necessary  to 
their  common  welfare  and  impracticable  or  extremely  difficult 
of  accomplishment  without  such  a  union. 

Sec.  7.  When  there  shall  be  two  or  more  Communal  Nations, 


': 


182  PRACTICAL  CHRISTIAN  SOCIALISM. 

1hcy  sliull  be  represented  equitably,  according  to  population,  in 
a  Supreme  Unitary  Council,  by  Senators  elected  lor  the  term 
of  —  years. 

Sec.  8.  The  several  constituent  bodies  of  this  social  Repub- 
lic, herein  before  named,  shall  all  be  organized  under  written 
Constitutions,  Compacts  or  Fundamental  Laws,  not  inconsis- 
tent with  this  general  Constitution,  and  shall  exercise  llu: 
governmental  prerogatives  and  responsibilities  defined  in  the 
next  ensuing  Article. 

ARTICLE    VI.       GOVERNMENT. 

Sec.  1.  Self-government  ill  the  Individual,  the  Family,  and 
the  primary  congenial  Association,  under  the  immediate  sove- 
reignty of  divine  principles,  being  the  basis  of  moral  and  social 
order  in  this  Republic,  shall  be  constantly  cherished  as  indis- 
pensable to  its  prosperity.  Therefore  all  governmental  powers 
vested  in  the  confederate  bodies  of  this  Republic  shall  be  such 
as  are  obviously  beneficent,  and  such  as  cannot  be  conveniently 
exercised  by  the  primary  Communities,  or  their  component 
circles.  And  such  confederate  bodies  shall  never  assume  to 
exercise  governmental  powers  not  clearly  delegated  to  them 
by  their  constituents. 

Sec.  2.  Each  Parochial,  and  each  Integral  Community, 
shall  exert  its  utmost  ability  to  insure  all  its  members  and 
dependents  a  full  realization  of  the  guaranties  specilied  in  Ob- 
ject 4,  Article  I.  of  this  Constitution,  viz:  a  comfortable  home, 
suitable  employment,  adequate  subsistence,  congenial  associ- 
ates, a  good  education,  proper  stimulants  to  personal  righteous- 
ness, sympathetic  aid  in  distress  and  due  protection  in  the 
exercise  of  all  natural  rights.  And  whereinsoever  it  shall  find 
itself  unable  to  realize  the  said  guaranties,  it  may  unite  with 
other  Communities  to  insure  them,  by  such  means  as  shall  be 
mutually  agreed  on  for  that  purpose.  Each  Community  shall 
have  the  right  to  frame,  adopt  and  alter  its  own  Constitution, 
and  laws  ;  to  elect  its  own  officers,  teachers  and  representatives ; 
and  to  manage  its  own  domestic  affairs  of  every  description, 
without  interference  from  any  other  constituent  body  or  author- 


CONSTITUTIONAL    POLITY.  183 

ityof  this  Republic;  excepting,  always,  the  prerogatives  which 

it  shall  have  specifically  delegated,  or  referred  to  others. 

Sec.  o.  Each  Communal  Municipality  shall  be  formed  l>y  a 
Convention  of  delegates,  chosen  for  that  purpose  by  the  Com- 
munities proposing  to  unite  in  such  Municipality.  The  dele- 
gates shall  he  chosen  equitably  on  the  basis  of  population. 
These  delegates  shall  frame  a  Constitution  or  Fundamental 
Compact,  clearly  denning  the  governmental  powers  to  be 
exercised  by  the  Municipal  authorities  ;  which,  having  been 
submitted  to  the  voting  members  of  the  Communities  con- 
cerned, and  adopted,  the  Municipality  shall  be  considered 
established,  and  shall  go  into  organized  operation  accordingly. 
But  cither  of  the  Communities  composing  such  Municipality 
sh:ill  have  the  right  to  secede  therefrom,  after  giving  one  year's 
notice,  paying  all  assessments  due  the  corporation  at  the  time 
of  such  notice,  and  relinquishing  its  share  of  public  property 
therein.  Or  the  union  of  two  or  more  Communities,  constitu- 
ting a  Municipality,  may  be  dissolved  at  any  time  by  mutual 
agreement  of  the  federative  parties. 

Sec.  4.  Each  Communal  State  shall  be  formed  by  a  Con- 
vention of  delegates  from  the  Municipalities  proposing  to  unite 
in  the  same,  through  a  process  substantially  similar  to  the  one 
prescribed  in  the  preceding  Section,  but  without  the  right  of 
secession  therein  reserved.  And  each  Communal  Nation  shall 
be  formed  by  the  States  proposing  to  unite  therein,  in  general 
accordance  with  the  same  process. 

Sec.  5.  The  duties  and  powers  of  the  Supreme  Unitary  Coun- 
cil shall  be  denned  in  a  Fundamental  Compact,  to  be  framed 
by  delegates  from  all  the  Communal  Nations  then  existing, 
and  adopted  by  at  least  two -thirds  of  the  citizen  members  of 
this  Republic  present  and  acting  in  their  respective  primary 
Communities,  at  meetings  duly  notified  for  that  purpose.  And 
all  questions  throughout  this  Republic,  excepting  the  election 
of  officers,  shall  be  determined  by  a  two-thirds  vote. 

Sec.  6.  No  official  servant  of  any  grade  in  this  Republic 
shall  ever  assume  to  distinguish  himself  or  herself  by  external 
display  of  dress,  equipage  or  other  artificial  appliances,  above 
the  common  members;  nor  shall  receive  compensation  for 


184  PRACTICAL  CHRISTIAN  SOCIALISM. 

official  services  beyond  the  average  paid  to  the  first  class  of 
operatives  at  large,  with  a  reasonable  allowance  for  incidental 
expenses  ;  but  every  official  servant  shall  be  considered  bound 
to  exemplify  the  humility,  modesty  and  benevolence  inculcated 
in  the  Christian  precept,  "  Whosoever  will  be  chief  among  you, 
let  him  be  the  servant  of  all."  Nor  shall  it  be  allowable  for 
any  of  the  constitutional  bodies  of  this  Republic  to  burthen  the 
people  with  governmental  expenses  for  mere  worldly  show,  or 
for  any  other  than  purposes  of  unquestionable  public  utility. 

ARTICLE    VII.       RELIGION. 

Sec.  1.  Acknowledging  the  Christian  Religion  as  one  of 
fundamental  divine  principles,  to  be  practically  carried  out  in 
all  human  conduct,  this  Republic  insists  only  on  the  essentials 
of  faith  and  practice  affirmed  in  Article  II.  of  its  Constitution.. 
Therefore  no  uniform  religious  or  ecclesiastical  system  of  exter- 
nals shall  be  established ;  nor  shall  any  rituals,  forms,  ceremonies 
or  observances  whatsoever  be  either  instituted,  or  interdicted  ; 
but  each  Community  shall  determine  for  itself,  with  due  regard 
to  the  conscientious  scruples  of  its  own  members,  all  matters 
of  this  nature. 

Sec.  2.  Believing  that  the  Holy  Christ- Spirit  will  raise  up 
competent  religious  and  moral  teachers,  and  commend  them, 
by  substantial  demonstrations  of  their  fitness,  to  the  confidence 
of  those  to  whom  they  minister,  this  Republic  shall  not  assume 
to  commission,  authorize  or  forbid  any  person  to  preach,  or  to 
teach  religion  ;  nor  shall  any  constituent  body  thereof  assume 
to  do  so.  But  each  Community  may  invite  any  person  deemed 
worthy  of  confidence,  to  be  their  religious  teacher  on  terms- 
reciprocally  satisfactory  to  the  parties  concerned. 

Sec.  3.  It  shall  be  the  privilege  and  duty  of  the  members 
of  this  Republic  to  hold  general  meetings,  at  least, once  in  three 
months,  for  religious  improvement  and  the  promulgation  of 
their  acknowledged  divine  principles.  In  order  to  this,  Quar- 
terly Conferences  shall  be  established  in  every  general  region 
of  country  inhabited  by  any  considerable  number  of  members. 
Any  twenty-five  or  more  members,  wheresoever  resident,  shall 
be  competent  to  establish  a  Quarterly  Conference,  whenever 


CONSTITUTIONAL   POLITY.  135 

they  may  deem  the  same  necessary  to  their  convenience.  In 
so  doing,  they  shall  adopt  a  written  Constitution,  subsidiary  to 
this  general  Constitution,  and  no  wise  incompatible  there- 
with ;  under  which  they  may  establish  such  regulations  as  they 
shall  deem  promotive  of  their  legitimate  objects.  All  such 
Conferences  shall  have  power  to  admit  members  into  the 
Adoptive  Circle  of  this  Republic ;  and  also,  for  sufficient  rea- 
sons, to  discharge  them.  And  each  Quarterly  Conference  shall 
keep  reliable  records  of  its  proceedings,  with  an  authentic 
copy  of  this  general  Constitution  prefixed. 

ARTICLE    VIII.       MARRIAGE. 

Sec.  1.  Marriage,  being  one  of  the  most  important  and 
sacred  of  human  relationships,  ought  to  be  guarded  against 
caprice  and  abuse  by  the  highest  wisdom  winch  is  available. 
Therefore,  within  the  membership  of  this  Republic  and  the 
dependencies  thereof,  Marriage  is  specially  commended  to  the 
care  of  the  Preceptive  and  Parentive  Circles.  They  are  hereby 
designated  as  the  confidential  counsellors  of  all  members  and 
dependents  who  may  desire  their  mediation  in  cases  of  matri- 
monial negotiation,  contract  or  controversy  ;  and  shall  be  held 
preeminently  responsible  for  the  prudent  and  faithful  discharge 
of  their  duties.  But  no  person  decidedly  averse  to  their  inter- 
position shall  be  considered  under  imperative  obligation  to  solicit 
or  accept  it.  And  it  shall  be  considered  the  perpetual  duty  of 
the  Preceptive  and  Parentive  Circles  to  enlighten  the  public 
mind  relative  to  the  recmisites  of  true  matrimony,  and  to  elevate 
tlie  marriage  institution  within  this  Republic  to  the  highest 
possible  plane  of  purity  and  happiness. 

Sec.  2.  Marriage  shall  always  be  solemnized  in  the  pres- 
ence of  two  or  more  witnesses,  by  the  distinct  acknowledgment 
of  the  parties  before  some  member  of  the  Preceptive,  or  of 
the  Parentive  Circles,  selected  to  preside  on  the  occasion. 
And  it  shall  be  the  imperative  duty  of  the  member  so  presiding, 
to  see  that  every  such  marriage  be  recorded,  within  ten  days 
thereafter,  in  the  Registry  of  the  Community  to  which  one  or 
both  of  them  shall  at  the  time  belong. 

Sec,  3.  Divorce  from  the  bonds  of  matrimony  shall  never  be 
24 


186  PRACTICAL  CHRISTIAN  SOCIALISM. 

allowable  within  the  membership  of  this  Republic,  except  for 
adultery  conclusively  proved  against  the  accused  party.  But 
separations  for  other  sufficient  reasons  may  be  sanctioned,  with 
the  distinct  understanding  that  neither  party  shall  be  at  liberty 
to  marry  again  during  the  natural  lifetime  of  the  other. 

ARTICLE    IX.       EDUCATION. 

Sec.  1.  The  proper  education  of  the  rising  generation,  being 
indispensable  to  the  prosperity  and  glory  of  this  Republic,  it 
shall  be  amply  provided  for  as  a  cardinal  want ;  and  no  child 
shall  be  allowed  to  grow  up  any  where  under  the  control  of  its 
membership,  without  good  educational  opportunities. 

Sec.  2.  Education  shall  be  as  comprehensive  and  thorough 
as  circvimstances  in  each  case  will  allow.  It  shall  aim,  in  all 
cases,  to  develop  harmoniously  the  physical,  intellectual,  moral 
and  social  faculties  of  the  young.  To  give  them,  if  possible,  a 
high-toned  moral  character,  based  on  scrupulous  conscientious- 
ness and  radical  Christian  principles, — a  sound  mind,  well 
stored  with  useful  knowledge,  and  capable  of  inquiring,  rea- 
soning and  judging  for  itself,— a  healthful,  vigorous  body,  suita- 
bly fed,  exercised,  clothed,  lodged  and  recreated, — good 
domestic  habits,  including  personal  cleanliness,  order,  propriety, 
agreeableness  and  generous  social  qualities, — industrial  exec- 
utiveness  and  skill,  in  one  or  more  of  the  avocations  necessary 
to  a  comfortable  subsistence, — and,  withal,  practical  economy 
in  pecuniary  matters.  In  fine,  to  qualify  them  for  solid  useful- 
ness and  happiness  in  all  the  rightful  pursuits  and  relations  of 
life. 

Sec.  3.  The  Preceptive  Circle  of  members  shall  be  expected 
to  distinguish  themselves  by  a  zealous,  wise  and  noble  devotion 
to  this  great  interest  of  education.  And  every  individual, 
family  private  association  and  constituent  body  of  this 
Republic,  in  their  respective  spheres,  shall  cooperate,  by  every 
reasonable  effort,  to  render  its  educational  institutions,  from  the 
nursery  to  the  university,  preeminently  excellent. 

ARTICLE    X.       PROPERTY. 

Sec.  1.  All  property,  being  primarily  the  Creator's  and  pro- 
vided by  Him  for  the  use  of  mankind  during  their  life  on  earth, 


CONSTITUTIONAL    POLITY.  187 

ought  to  be  acquired,  used  and  disposed  of  in  strict  accordance 
with  the  dictates  of  justice  and  charity.  Therefore  the  mem- 
bers of  this  Republic  shall  consider  themselves  stewards  in 
trust,  under  God,  of  all  property  coming  into  their  possession, 
and,  as  such,  imperatively  bound  not  to  consume  it  in  the  grati- 
fication of  their  own  inordinate  lusts,  nor  to  hoard  it  up  as  a 
mere  treasure,  nor  to  employ  it  to  the  injury  of  any  human 
being,  nor  to  withhold  it  from  the  relief  of  distressed  fellow 
creatures,  but  always  to  use  it  as  not  abusing  it,  for  strictly  just, 
benevolent  and  commendable  purposes. 

Sec.  2.  It  shall  not  be  deemed  compatible  with  justice  for 
the  people  of  this  Republic,  in  their  pecuniary  commerce  with 
each  other,  to  demand,  in  any  case,  as  a  compensation  for  their 
mere  personal  service,  labor  or  attendance,  a  higher  price  per 
cent.,  per  piece,  per  day,  week,  month  or  year,  than  the  average 
paid  to  the  first  class  of  operatives  in  the  Community,  or  gen- 
eral vicinity,  where  the  service  is  rendered.  Nor  shall  it  be 
deemed  compatible  with  justice  for  the  members,  in  such  com- 
merce, to  demand,  as  a  price  for  anything  sold  or  exchanged, 
more  than  the  fair  cost  value  thereof,  as  nearly  as  the  same 
can  be  estimated,  reckoning  prime  cost,  labor  or  attention, 
incidental  expenses,  contingent  waste,  depreciation  and  aver- 
age risks  of  sale ;  nor  to  demand  for  the  mere  use  of  capital, 
except  as  partners  in  the  risk  of  its  management,  any  clear 
interest  or  profit  whatsoever  exceeding  four  per  cent,  per 
annum. 

Sec.  3.  It  shall  not  be  deemed  compatible  with  the  welfare 
and  honor  of  this  Republic,  for  the  people  thereof  to  owe 
debts  outside  of  the  same  exceeding  three-fourths  of  their 
available  property,  rated  at  a  moderate  valuation  by  disinterest- 
ed persons  ;  nor  to  give  or  receive  long  credits,  except  on  real 
estate  security  ;  nor  to  manufacture,  fabricate  or  sell  shammy 
and  unreliable  productions ;  nor  to  make  business  engagements, 
or  hold  out  expectations,  which  are  of  doubtful  fulfillment. 

Sec.  4.  Whenever  the  population  and  resources  of  this  Re- 
public shall  warrant  the  formation  of  the  first  Communal 
Nation,  and  the  government  thereof  shall  have  been  organized, 
a  uniform  system  of  Mutual  Banking  shall  be  established, 


188  PRACTICAL  CHRISTIAN  SOCIALISM. 

based  mainly  on  real  estate  securities,  which  shall  afford  loans 
at  the  mere  cost  of  operations.  Also,  a  uniform  system  of 
Mutual  Insurance,  which  shall  reduce  all  kinds  of  insurance  to 
the  lowest  terms.  Also,  a  uniform  system  of  reciprocal  Com- 
mercial Exchange  which  shall  preclude  all  needless  interven- 
tions between  producers  and  consumers,  all  extra  risks  of 
property,  all  extortionate  speculations,  all  inequitable  profits  on 
exchange,  and  all  demoralizing  expedients  of  trade.  Also, 
Regulations  providing  for  the  just  encouragement  of  useful 
industry,  and  the  practical  equalization  of  all  social  advantages, 
so  far  as  the  same  can  be  done  without  infracting  individual 
rights.  And  all  the  members  shall  be  considered  under  sacred 
moral  obligations  to  cooperate  adhesively  and  persistently  in 
every  righteous  measure  for  the  accomplishment  of  these  ob- 
jects. 

ARTICLE    XI.      POLICY. 

It  shall  be  the  fundamental,  uniform  and  established  policy 
of  this  Republic : 

1.  To  govern,  succor  and  protect  its  own  people,  to  the  ut- 
most of  its  ability,  in  all  matters  and  cases  whatsoever,  not 
involving    anti- Christian   conflict    with    the    sword-sustained 
governments  of  the  world  under  which  its  members  live. 

2.  To  avoid  all  unnecessary  conflicts  whatsoever  with  these 
governments,  by  conforming  to  all  their  laws  and  requirements 
which  are  not  repugnant  to  the  sovereignty  of  divine  principles. 

3.  To  abstain  from  all  participation  in  the  working  of  their 
political  machinery,  and  to  be  connected  as  little  as  possible 
with  their  systems  of  governmental  operation. 

4.  To  protest,  remonstrate  and  testify  conscientiously  against 
their  sins  on  moral  grounds  alone  ;  but  never  to  plot  schemes 
of  revolutionary  agitation,  intrigue  or  violence  against  them, 
nor  be   implicated   in  countenancing  the   least  resistance  to 
their  authority  by  injurious  force. 

5.  If  compelled  in  any  case,  by  divine  principles,  to  disobey 
their  requirements,  or  passively  to  withstand  their  unrighteous 
exactions,  and  thus  incur  their  penal  vengeance,  to  act  openly, 
and  suffer  with  true  moral  heroism. 


CONSTITUTIONAL    POLITY.  189 

G.  Never  to  ask  their  protection,  even  in  favor  of  injured 
innocence,  or  threatened  rights,  when  it  can  be  interposed  only 
by  means  which  are  condemned  by  divine  principles. 

7.  To  live  in  peace,  so  far  as  can  innocently  be  done,  with 
all  mankind  outside  of  this  Republic,  whether  individuals, 
associations,  corporations,  sects,  classes,  parties,  states  or 
nations ;  also  to  accredit  and  encourage  whatever  is  truly  good 
in  all ;  yet  to  fellowship  iniquity  in  none,  be  enslaved  by 
none;  be  amalgamated  with  none,  be  morally  responsible  for 
none,  but  ever  be  distinctly,  unequivocally  and  uncompromis- 
ingly The  Practical  Christian  Republic,  until  the  complete 
regeneration  of  the  world. 

ARTICLE   XII.       AMENDMENT. 

Whenever  one -fourth  of  all  the  members  of  this  Republic 
shall  subscribe  and  publish  a  written  proposition  to  alter, 
amend  or  revise  this  Constitution,  such  proposition,  of  •whatso- 
ever nature,  shall  be  submitted  to  each  Community  for  con- 
sideration. Returns  shall  then  be  made  of  all  the  votes  cast 
in  every  Community,  to  the  highest  organized  body  of  the 
Republic  for  the  time  being.  And  the  concurrence  of  two- 
thirds  of  all  the  votes  shall  determine  the  question  or  questions 
at  issue.  If  the  proposition  shall  have  been  a  specific  alteration 
or  amendment  of  the  Constitution,  it  shall  thenceforth  be 
established  as  such.  If  a  Convention  shall  have  been  propos- 
ed to  revise  the  Constitution,  a  Convention  shall  be  summoned 
and  held  accordingly.  But  no  alteration,  amendment  or  revis- 
ion of  this  Constitution  shall  take  effect  until  sanctioned  by 
two-thirds  of  all  the  members  present  and  acting  thereon  in 
their  respective  Communities,  at  regular  meetings  duly  notified 
for  that  purpose. 


190  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION  II. 

Inquirer  expresses  his  admiration  of  the  Constitution — Proposes  questions, 
difficulties  and  objections  which  he  has  heard  raised,  to  call  out  a  full  ex- 
position of  the  Document — The  title  "Practical  Christian  Republic" 
explained  and  defended — Article  I.  defended  against  the  objection  that  too 
nuich  is  proposed — too  wide  a  grasp  of  objects  attempted — Article  II.  taken 
Tip,  "  Principles" — Objections  of  a  human  governmentist,  of  an  individual 
sovereigntyite — Minor  difficulties  allowable  as  to  explicatory  ideas  of  fun- 
damentals— Constitution  open  to  amendment,  progress  a  fundamental, 
secession  a  right — Creedo-phobia — Article  III.  taken  up,  "  Rights" — 
Rights  limited  only  by  divine  principles,  broad  scope  of  rights  in  this 
Republic — Property  rights,  the  leveller's  selfishness — Right  to  enjoy  par- 
ticular friendships. 

Inq.  I  meet  you  again  with  pleasure.  I  have  carefully  ex- 
amined the  Constitution  of  your  Practical  Christian  Republic. 
It  has  inspired  me  with  profound  admiration  and  interest.  I 
feel  incompetent  to  do  justice  to  its  merits,  but  trust  I  shall  be 
able  to  converse  on  it  understandingly,  as  an  inquirer.  I  have 
shown  it  to  numerous  friends,  most  of  whom  have  expressed  a 
high  opinion  of  the  social  scheme  it  unfolds.  At  the  same 
time,  many  questions,  objections  and  difficulties  have  been 
raised  concerning  it  by  these  friends,  the  larger  portion  of 
which  I  have  been  able  to  solve  to  their  satisfaction.  I  pro- 
pose now  to  submit  to  you  the  substance  of  these  questions, 
objections  and  difficulties,  together  with  such  as  have  arisen 
in  my  own  mind.  I  do  so  to  call  out  your  own  exposition  of 
the  Document,  that  I  may  be  sure  of  its  design,  scope  and 
bearings. 

Ex.  I  will  do  the  best  I  can  to  gratify  you  in  these  respects. 
Please  proceed. 

Inq.  I  will  begin  then  at  the  beginning,  with  the  name  of 
your  new  Social  Order,  The  Practical  Christian  Republic.  Why 
have  you  chosen  this  name  ?  and  what  is  its  true  import  ? 

Ex.  We  chose  this  name  or  title,  because  it  seemed  most 


CONSTITUTIONAL   POLITY.  191 

indicative  and  significant  of  the  real  nature  of  the  thing  de- 
signed. It  is  proposed  to  establish  by  voluntary  association  a 
new,  grand  and  comprehensive  body  politic,  such  as  has  never 
heretofore  existed  on  earth.  It  is  not  to  be  a  mere  church  or 
ecclesiastical  communion.  Nor  is  it  to  be  a  mere  civil  govern- 
ment or  political  state.  Nor  yet  a  duplicate  organization  of 
church  and  state  in  mutual  alliance.  But  it  is  to  be  a  perfectly 
homogeneous  organization,  at  once  religious,  social  and  civil  in 
its  inherent  structural  characteristics.  It  is  intended  to  combine 
all  the  useful  attributes  of  a  true  Christian  church  and  a  true 
civil  state,  to  the  utter  exclusion  of  those  malign  forces  which 
in  past  time  have  vitiated  both  church  and  state.  It  is  to  be 
preeminently  a  religious,  social  and  civil  Commonwealth,  de- 
claratively  based  on  the  essential  divine  principles  taught  and 
exemplified  by  Jesus  Christ,  and  completely  subordinate  to  the 
sovereignty  of  those  principles.  We  call  it  a  Republic,  because 
its  governmental  functions  are  to  be  exercised  for  the  common 
good  of  the  people  confederated  in  it  through  their  chosen  offi- 
cial servants.  We  call  it  a  Christian  Republic,  because  its 
acknowledged  fundamental  and  sovereign  principles  are  dis- 
tinctively Christian.  We  call  it  a  Practical  Christian  Republic, 
because  it  magnifies  and  insists  on  that  personal,  social  and 
political  righteousness  which  is  absolutely  practical,  but  treats 
as  non-essential  that  mere  external  righteousness  which  con- 
sists in  professions,  forms,  ceremonies  and  observances.  We 
call  it  The  Practical  Christian  Republic,  because  there  is  no 
other  of  the  kind  on  earth.  So  much  for  the  name.  Could 
we  have  selected  a  better  one  ? 

Inq.  Probably  not.  It  is  certainly  very  truthful,  significant 
and  appropriate.  You  have  sufficiently  justified  the  selection, 
I  will  proceed.  Article  I,  entitled  OBJECTS,  is  so  lucid  that  I 
cannot  ask  you  to  make  it  more  so  by  explanations  and  com- 
ments ;  especially  as  the  prominent  details  involved  in  its 
seven  grand  particulars  will  come  up  for  consideration  further 
along.  The  principal  objection  I  have  heard  made  to  tin's 
Article  is,  the  gigantic  magnitude  of  its  propositions.  Some 
have  exclaimed,  Here  are  objects  vast  as  the  habitable  globe, 
which  require  ages  for  their  attainment,  and  can  hardly  be 


192  PRACTICAL  CHRISTIAN  SOCIALISM. 

grasped  by  the  most  expansive  imagination  !  Why  does  this 
handful  of  beginners  presume  to  look  so  far  into  the  future, 
and  to  aim  at  results  at  present  so  impracticable,  if  ever 
possible  ?  Why  lay  out  more  than  Herculean  labors  for  great 
nations,  and  for  generations  unborn  ?  Wliy  not  content  them- 
selves with  undertakings  suited  to  their  present  actual  capabil- 
ities ?  Are  they  not  reaching  out  to  embrace  a  huge  shadow, 
at  the  imminent  risk  of  losing  the  little  substance  they  already 
hold  ?  How  do  you  reply  to  such  cautionary  exclamations  and 
interrogative  appeals  ? 

Ex.  I  respond  thus  : — 1.  The  objects  proposed  are  in  accord- 
ance with  the  revealed  will  of  God  and  the  divinely  predicted 
destiny  of  the  human  race.  2.  They  are  in  accordance  with 
the  mission  of  Jesus  Christ  into  our  world,  with  the  genius  of 
his  Religion,  and  with  the  imperative  dictates  of  its  essential 
divine  principles.  3.  They  are  such  as  should  be  the  animat- 
ing and  controlling  motives  of  minds  engaged  in  founding  a 
new  state  of  human  society,  in  order  to  their  making  even  a 
fair  beginning.  4.  Grand  and  comprehensive  objects  aimed  at 
as  ultimate  results  do  not  relax  exertions  to  maintain  present 
possessions,  but  strengthen  and  stimulate  them.  5.  Nothing  is 
proposed  to  be  done  towards  building  up  the  Practical  Christian 
Republic  but  what  will  be  practicable  from  stage  to  stage  of  its 
growth. 

The  outlines  of  a  vast  social  superstructure,  from  foundation 
to  dome,  are  presented  in  design,  that  all  the  builders  may 
know  what  they  are  about  while  constructing  its  component 
parts,  and  do  nothing  which  shall  require  undoing.  But  the 
cooperatives  are  required  only  to  labor  faithfully  in  that  con- 
stituent portion  of  the  Confederacy  which  immediately 
concerns  their  respective  communal  companies.  None  need 
leave  his  proper  sphere  to  assume  the  responsibilities  of  a 
wider  one.  None  need  be  anxious  for  any  thing  but  the  faith- 
ful performance  of  his  own  duty  at  the  post  he  engages  to 
maintain.  Each  needs  only  to  feel  that  he  belongs  to  a  grand 
army  of  human  regenerators,  all  devoted  to  a  common  glorious 
cause,  under  a  Supreme. Commander  who  will  certainly  lead 
his  invincible  hosts  to  complete  victory.  With  such  motives 


CONSTITUTIONAL    POLITY.  1<J3 

and  such  a  faith  the  humblest  soldier  will  be  mighty,  and  will 
Jind  his  least  honorable  services  ennobled  and  sanctified  by 
their  relation  to  illustrious  final  results.  Is  not  this  a  sufficient 
answer  to  those  who  are  afraid  our  objects  are  too  grand,  and 
that  our  scheme  is  too  vast  for  comprehension  ? 

Inq.  It  is  sufficient  for  me.  If  others  can  improve  on  your 
objects,  or  your  plan,  by  presenting  better  ones,  I  suppose  you 
are  willing  ? 

Ex.  I  am.  But  for  my  own  part  I  must  have  sublime  objects 
in  view,  and  a  distinct  outline  of  the  operations  depended  on 
for  accomplishing  those  objects.  I  cannot  work  vigorously 
with  feeble  motives,  or  at  random.  Will  you  proceed  to 
Article  II,  ? 

Inq.  This  is  entitled,  Principles.  We  have  so  thoroughly 
•discussed  these  in  the  Twelve  'Conversations  of  Part  I.,  that  it 
would  be  mere  repetition  to  do  so  now.  Besides,  they  are  so 
explicitly  stated  that  very  few  can  mistake  their  real  purport. 
I  will  only  ask  a  few  general  questions  on.  the  Article,  such  as 
have  been  propounded  to  me  by  inquiring  friends.  Your  dec- 
laration is,  "  We  proclaim  the  sovereignty  of  divine  principles 
over  all  human  beings,  combinations,  associations,  governments, 
institutions,  laws,  customs,  habits,  practices,"  &c.,  &c.  I 
presume  you  mean  by  divine  principles  those  stated  in  the 
subsequent  part  of  the  Article  ? 

Ex.  Certainly. 

Inq.  And  you  mean  to  affirm  that  whatever  is  plainly  repug- 
nant to  those  principles  is  absolutely  wrong  and  of  no  rightful 
authority  whatever  ? 

Ex.  I  do. 

Inq.  So  I  understood  the  matter.  Well,  I  have  met  with 
two  exactly  opposite  minds  since  you  placed  the  Constitution 
in  my  hands  who  demurred  to  your  doctrine  of  the  sovereignty 
of  divine  principles.  One  of  them  said  it  struck  a  fatal  blow 
at  the  sovereignty  of  all  established  Human  Governments, 
•whether  Monarchical,  Aristocratic  or  Democratic,  whether 
Despotic  or  Constitutional.  Is  it  so  ? 

Ex.  He  was  right  to  this  extent,  that  no  one  man,  nor  class 
of  men,  nor  national  people,  can  rightfully  do  or  require  to  be 
25 


194  PRACTICAL  CHRISTIAN  SOCIALISM. 

done  any  thing  whatsoever  which  is  plainly  contrary  to  divine 
principles.  Man  is  ever  a  bonnden  subject  of  the  divine  law. 
He  cannot  repeal  it,  nor  annul  it  to  the  least  extent,  n6r  violate 
it  with  impunity.  If  any  man,  or  combination  of  men,  claims 
a  sovereignty  of  this  nature,  they  are  rebels  against  God,  and 
in  a  state  of  insurrection  to  his  authority. 

Inq.  But  suppose  autocrats,  monarchs  or  constitutional 
governments  set  up  and  enforce  laws  which  they  deem  just, 
and  which  you  deem  wicked,  as  being  plainly  contrary  to 
divine  principles  ? 

Ex.  I  shall  protest  against  all  such  laws,  us  morally  null  and 
void.  I  shall  deny  that  their  enactors  have  any  sovereignty  or 
right  to  make  such  requirements.  I  shall  refuse  to  obey  such 
laws,  and  stand  upon  my  conscience  before  God. 

Inq.  But  what  if  they  enforce  the  penalties  of  those  laws 
upon  you  ? 

Ex.  Then  I  shall  try  to  suffer  their  inflictions  meekly,  pa- 
tiently and  heroically,  without  physical  resistance,  but  with  a 
solemn  moral  protest,  even  unto  death,  against  the  wrong 
done. 

Inq.  Is  this  the  ground  all  the  members  of  your  Republic 
will  be  bound  to  take  ? 

Ex.  It  is  ;  they  cannot  consistently  take  any  other. 

Inq.  "Well,  it  is  a  most  radical,  responsible  and  noble  ground. 
I  told  the  friend  just  alluded  to,  that  I  understood  this  to  be 
your  ground,  and  asked  him  how  he  could  get  away  from  it. 
He  acknowledged  it  was  right  in  the  abstract ;  but,  said  he, 
Human  Government  must  be  sustained  in  its  assumed  sove- 
reignty for  the  present,  right  or  wrong.  So  we  parted. 

Ex.  And  what  was  the  ground  taken  by  your  other  friend  ? 

Inq.  He  was  entirely  devoted  to  the  modern  notion  of  individ- 
ual sovereignty.  He  denounced  all  monarchical,  aristocratical, 
democratical,  ecclesiastical,  theocratical,  communal  and  associ- 
ational  sovereignty  of  man  over  man  as  usurpation  and  tyranny. 
Every  individual  of  the  race,  he  contended,  was  a  sovereign 
over  him  or  herself  alone.  He  declared  himself  totally  op- 
posed to  all  creeds,  covenants,  standards,  declarations,  compacts 
and  constitutions  whereby  individuals  relinquish  any  part  of 


CONSTITUTIONAL    POLITY.  105 

their  own  sovereignty.  And  he  insisted  that  it  was  impossible 
to  have  any  such  without  abridging  individual  sovereignty. 
He  therefore  objected  decidedly  to  the  whole  of  your  second 
Article. 

Ex.  Did  he  deny  the  existence  and  supreme  sovereignty  of 
God? 

Inq.  I  asked  him  that  question.  He  said  every  individual 
must  settle  all  questions  of  faith,  religion  and  morals  for  him- 
self, and  had  no  right  to  meddle  with  another's  judgment  of 
what  was  true  or  right.  He  himself  believed  in  the  God  of 
nature,  and  that  this  God  had  made  every  human  being  an 
individual  sovereign.  He  believed  also  in  natural  laws  or 
principles,  which  eternally  executed  themselves  by  a  regular 
succession  of  cause  and  effect.  But  what  those  principles 
were,  and  how  they  were  to  be  regarded,  no  man  could  assume 
to  say  for  another.  Each  must  investigate,  judge  and  act  for 
himself.  He  deemed  it  altogether  absurd,  as  well  as  wrong, 
for  a  company  of  individuals  to  draw  up  a  formal  declaration 
of  so  called  divine  principles,  and  acknowledge  themselves 
under  the  absolute  sovereignty  thereof.  Who  could  be  sure 
to-day,  whether  to-morrow  he  would  or  would  not  regard  a 
principle  as  divine  ?  One  of  these  same  sovereign  divine  prin- 
ciples might  next  week  become,  in  the  same  mind's  judgment, 
no  principle  at  all,  or  perhaps  an  infernal  principle.  Every  one 
was  bound  by  the  dignity  of  his  own  natural  individual  sove- 
reignty to  keep  his  mind  unfettered  from  moment  to  moment, 
that  he  might  always  think,  feel,  speak  and  act  spontaneously, 
as  seemed  to  him  proper.  What  could  I  say,  or  what  could 
you  say  to  such  a  thinker? 

Ex.  I  should  not  deem  it  worth  my  while  to  contend  with 
him.  If  sincere  in  his  notion  of  individual  sovereignty,  of 
course  he  cannot  assent  to  our  doctrine  of  the  absolute  sove- 
reignty of  divine  principles,  nor  approve  of  our  Constitution, 
nor  do  otherwise  than  protest  against  the  Practical  Christian 
Republic.  We  must  follow  our  convictions  of  truth  and  duty, 
and  leave  him  to  follow  his.  There  can  be  no  unity  between 
him  and  us.  He  has  no  faith  in  our  fundamentals.  We  have 
none  in  his.  He  is  positive  that  eveiy  human  being  is  an  indi- 


196  PRACTICAL  CHRISTIAN  SOCIALISM. 

vidual  sovereign  over  him  or  herself.  We  are  positive  that  no 
human  being  is  his  own  lawgiver,  judge  or  sovereign,  or  has  the 
least  right  to  contravene  the  sovereignty  of  divine  principles. 
Why  then  dispute  about  the  matter  ?  Let  him  go  his  way, 
while  we  go  ours.  Every  tree  shall  be  known  by  its  fruits. 
Time  will  give  practical  and  conclusive  demonstrations  of  the 
truth  on  this,  as  on  all  other  questions  at  issue.  "  Wisdom  is 
justified  of  all  her  children." 

Inq.  I  concur  entirely  with  you  in  the  course  proper  to  be 
taken  with  such  minds.  They  will  soonest  be  converted,  if 
at  all,  in  the  school  of  experience.  In  relation  to  your  twenty- 
four  acknowledged  divine  principles,  I  was  asked,  and  will  ask 
you,  if  you  expect  all  who  accept  them  to  agree  exactly  in 
their  explicatory  ideas  ? 

Ex.  Certainly  not.  That  would  be  expecting  what  is  quite 
impossible  in  the  nature  of  things,  during  the  present  imperfect 
development  of  the  human  mind.  I  expect  only  that  the  grand 
central  truth  of  each  proposition  will  be  recognized,  revered 
and  cherished  by  all.  You  must  know  that  eveiy  fundamental 
principle  has  a  spiritual  essence  of  its  own,  w.hich  cannot  be 
seen  with  equal  clearness  and  comprehensiveness  by  all  who 
embrace  it  as  a  divine  reality, — and  which  cannot  be  perfectly 
expressed  in  any  external  human  language.  It  is  very  neces- 
sary to  express  spiritual  truths  as  clearly  as  possible  in  external 
human  language,  because  thereby  most  minds  are  inducted,  as 
they  otherwise  could  not  be,  into  juster  conceptions  of  them. 
But  after  all,  the  highest  master  of  language  cannot  state  a 
fundamental  truth  in  words  which  perfectly  express  the  spirit- 
ual reality.  He  may  approximate  such  an  expression  very 
closely,  to  his  own  satisfaction  ;  but  other  minds  will  view  his 
grand  truth  from  different  stand  points,  through  more  or  less 
lucid  atmospheres,  and  will  form  peculiar  explicatory  ideas  of 
it,  which  they  will  express  in  their  own  way.  This  latitude  of 
conception  and  explication  must  be  allowed  among  the  adher- 
ents of  all  fundamentals.  It  is  just,  innocent  and  harmless. 
So  long  as  the  differences  among  common  acknowledgers 
of  declared  fundamentals  do  not  affect  their  spiritual  vitality, 
the  necessary  unity  of  the  associates  remains  unimpaired. 


CONSTITUTIONAL   POLITY.  107 

To  make  my  meaning  unmistakable  in  the  present  case,  sup- 
pose one  of  my  brethren,  who  perfectly  agrees  with  me  in  ac- 
knowledging The  existence  of  one  all-perfect,  infinite  God,  differs 
from  me  in  certain  conceptions  of  His  personality,  mode  of  ex- 
islouce,  or  causative  activity  in  the  universe.  Why  need  such 
differences  disturb  our  harmony  ?  Again.  Another  agrees  cor- 
dially with  me  in  acknowledging  Tne  mediatorial  manifestation 
of  God  through  Christ,  which  to  him  is  a  cardinal  truth  in  his  own 
ideas  of  it,  yet  he  differs  from  me  respecting  the  preexistence 
of  Jesus,  or  his  miraculous  conception,  or  respecting  the  precise 
mode  whereby  the  divine  nature  dwelt  in  him,  spoke  through 
him  and  made  him  the  Christ.  Why  need  such  differences 
disturb  our  fraternal  harmony ;  since  we  both  believe  that  God 
actually  made  a  sublime,  authoritative  and  world-redeeming 
manifestation  of  his  will,  attributes  and  moral  perfections 
through  that  same  Jesus  Christ  ?  Again,  a  brother  cordially 
agrees  with  me  in  believing  in  The  final  universal  triumph  of 
good  over  evil,  which  to  him,  as  well  as  to  me,  is  a  cheering  and 
hope-sustaining  truth.  Yet,  he  is  not,  like  me,  confident  that 
there  will  come  a  period  on  earth  when  all  people  shall  be 
holy  and  happy.  Nor  like  me  is  he  confident  that  all  human 
beings  in  some  future  eternity  will  be  perfectly  holy  and  happy. 
He  thinks  it  possible,  and  even  probable,  that  some  of  the  race 
will  cease  to  exist,  or  will  remain  to  ah1  eternity  in  a  condition 
of  restraint  and  inferior  happiness.  He  would  be  glad  to  hope 
for  as  glorious  a  triumph  of  good  over  evil  as  I  do.  He  feels  no 
repugnance  to  me  on  account  of  the  extent  to  which  my  faith 
carries  me.  He  himself  rejoices  in  the  assurance  that  evil 
will  be  reduced  to  its  lowest  possible  minimum  and  so  restrain- 
ed as  to  become  comparatively  unappreciable  in  the  condition 
of  our  race.  If  he  thought  otherwise,  he  would  have  too  little 
hope  to  work  in  this  great  enterprise  of  human  regeneration. 
Need  such  differences  disturb  our  fraternal  harmony  ?  Surely 
not.  I  might  take  up  all  my  fundamentals  in  the  same  way, 
and  show  that  unity  of  faith  in  and  love  for  each  may  consist 
with  many  differences  of  explicatory  ideas  respecting  it. 

Inq.  But  would  not  these  explicatoi-y  differences  sometimes 
insensibly  run  into  radical  differences  ? 


! 


198  PRACTICAL  CHRISTIAN  SOCIALISM. 

Ex.  They  might.  That  is  something  which  cannot  be  pre- 
vented by  straining  upon  words.  We  should  have  to  bear 
with  grey  cases  till  they  grew  dark  enough  to  be  unmistakable. 
Then  the  leading  convictions  of  the  general  membership  must 
dictate  amputation  of  the  threatening  tumor.  But  I  have  no 
serious  apprehensions  on  this  point.  The  vital  essence  of  our 
declared  sovereign  divine  principles  is  so  obvious  that  no  one 
of  them  can  easily  be  confounded  with  its  radical  opposite. 
No  man  can  go  far  towards  atheism,  pantheism  or  polytheism* 
without  setting  at  nought  the  radical  truth  that  there  is  one  all- 
perfect  and  infinite  God.  Nor  far  towards  anti-christian  theism 
without  trampling  on  the  radical  truth  that  God  has  manifested 
himself  mediately  through  Christ.  Nor  far  towards  naturalism 
and  rationalism  without  contemning  the  radical  truth  that  God 
has  given  divine  revelations  and  inspirations  to  mankind,  as  set 
forth  in  the  Bible,  and  as  asserted  with  strong  attestations  by 
individuals  in  all  ages  down  to  our  own  times.  Nor  far  towards 
mere  materialism  without  doubting  the  existence  of  human  and 
angelic  spirits  outside  the  realm  of  flesh  and  blood.  Nor  far 
towards  mere  circumstantialism  or  fatalism  without  denying  the 
moral  agency  and  religious  obligation  of  mankind.  Nor  far 
towards  Calvinism  without  rejecting  the  grand  idea  that  good 
is  finally  to  triumph  over  evil  in  our  universe.  In  fine,  I  am 
confident  no  person  could  cherish  a  radically  contrary  idea  to 
either  of  our  acknowledged  sovereign  divine  principles  without 
soon  flying  off  in  a  tangent  from  the  whole  movement.  Con- 
sequently I  cannot  apprehend  any  serious  mischief  to  come 
from  the  thousand  and  one  explicatory  and  opinional  differen- 
ces which  always  inevitably  arise  on  minor  points,  even  in  the 
most  united  of  human  associations. 

Inq.  But  suppose  it  should  happen  in  the  course  of  time, 
that  some  one  or  more  of  your  now  fundamental  principles 
turned  out  to  be  an  error,  what  then  ? 

Ex.  Then  it  must  be  discarded  as  such.  If  two-thirds  of  the 
citizen  members  of  the  Republic  should  become  convinced 
that  errors  were  being  cherished,  it  would  be  their  duty,  as 
well  as  their  right,  to  amend  their  Constitutional  declaration. 
If  individuals  should  change  their  convictions,  it  would  be  their 


CONSTITUTIONAL  POLITY.  199 

duty  and  right  to  secede.  Our  movement  includes  among  its 
fundamentals  the  principle  of  progress,  is  purely  voluntary  in 
its  associational  compacts,  provides  for  both  amendment  and 
secession,  and  therefore  cannot  interpose  any  insurmountable 
obstacles  to  improvement. 

Inq.  I  cannot  raise  any  valid  objection  to  the  grounds  taken 
thus  far.  But  I  fell  in  with  one  friend,  the  other  day,  who 
strenuously  insisted  that  it  was  all  folly  to  acknowledge  any 
precise  statement  of  fundamental  principles  as  the  basis  of  a 
social  compact ;  because  human  beings  are  progressive  and 
cannot  absolutely  know  that  what  they  now  confidently  deem 
a  fundamental  principle  will  not  turn  out  to  be  a  fundamental 
error,  and  then  there  must  be  a  great  ado  made  about  the 
change  which  truth  would  dictate.  He  belongs  to  a  class 
which  has  many  worthy  people  in  it,  but  who  are  infected  with 
a  kind  of  creedo-phobia,  which  has  carried  them  so  far  that  they 
seem  fearful  of  everything  in  religion  and  morals  which 
assumes  to  be  a  definite  assertion  of  fundamental  principle.  I 
do  not  sympathize  at  all  with  them  in  this  pliobia,  but  I  respect 
many  of  them  so  much  that  I  should  be  very  glad  to  bring  them 
back  a  little  towards  reason,  if  I  could.  What  am  I  to  say  to 
such  minds  ? 

Ex.  All  /can  say  to  them  is,  that  they  have  fallen  into  an 
indefensible  extreme,  of  which  experience  will  cure  them, 
or  which  will  forever  prevent  their  accomplishing  much  for 
human  progress.  Little  can  be  done  for  individual  and  social 
improvement  without  well-settled  fundamental  principles  of 
religion  and  morals.  Even  erroneous  ones,  if  cherished  in  the 
deepest  convictions  of  mankind,  will  accomplish  results  which 
mere  philosophizing,  sentimentalizing,  temporizing  moralists 
are  powerless  either  to  rival  or  to  countervail.  How  much 
more  then  truthful  ones  ?  Now  it  is  ever  the  desideratum  of 
really  honest  souls  to  get  rid  of  all  false  principles  in  religion 
and  morals.  But  it  would  be  pitiful  in  them  to  treat  their 
present  highest  convictions  of  essential  truth  and  righteousness 
as  too  doubtful  to  proclaim  and  act  upon,  merely  because  at 
some  future  period  they  may  possibly  be  obliged  to  change 
those  convictions.  No  man  ought  to  bind  himself  never  to 


! 


200  rilACTlCAL   CHRISTIAN  SOCIALISM. 

change  his  convictions.  We  ask  no  one  thus  to  bind  himself. 
But  every  human  being  ought  to  act  upon  his  or  her  highest 
religious  and  moral  convictions  for  the  time  being,  and  to  be 
willing  to  acknowledge  them.  So  long  as  a  certain  proposition 
fairly  expresses  what  to  me,  for  the  time  being,  is  a  sovereign 
divine  principle,  I  ought  to  acknowledge  and  act  upon  it  as  such. 
If  next  year  new  light  impels  me  to  renounce  what  until  then  I 
have  honestly  held  to  be  a  divine  fundamental,  let  me  renounce 
it  with  equal  uprightness,  without  shame,  and  with  a  noble 
willingness  to  suffer  whatever  reproach  it  shall  cost  me  to  be  a 
true  man.  Aigi  I  ashamed  or  afraid  to  do  this  ?  Do  I  wish  to 
play  hide  and  seek  in  such  a  matter  ?  Do  I  wish  to  say,  "  O  I 
have  not  changed  my  mind ;  I  never  had  any  settled  religious 
and  moral  convictions  ;  I  have  none  now ;  I  dare  not  profess 
any ;  nothing  is  very  certain  to  me ;  I  am  going  to  keep  on 
learning  ;  and  if  I  never  come  to  the  knowledge  of  the  truth 
I  cannot  help  it !"  What  are  such  minds  likely  to  accomplish 
towards  bettering  the  condition  of  humanity?  Like  moth 
millers  they  will  flutter  through  their  aimless  career,  from 
flower  to  flower  by  day,  and  from  lamp  to  lamp  by  night, 
till  at  length  drawn  by  irresistible  attraction  into  the  blaze  of 
some  much  admired  light,  their  wings  shall  be  fatally  singed, 
and  they  expire.  The  Practical  Christian  Republic  has  little 
to  hope  from  minds  of  this  stamp.  We  will  do  them  no  harm, 
and  must  take  care  that  they  do  us  none.  I  think  you  had 
better  proceed. 

Inq.  I  am  ready  to  do  so.  Your  Third  Article  seems  to  be  a 
declaration  of  Bights.  It  is  prefaced  and  qualified  by  a  very 
important  assertion,  viz  :  "  No  member  of  this  Bepublic,  nor 
Association  of  its  members,  can  have  a  right  to  violate  any  one 
of  its  acknowledged  divine  principles ;  but  all  the  members, 
however  peculiarized  by  sex,  age,  color,  native  country,  rank, 
calling,  wealth  or  station,  have  equal  and  indefeasible  rights, 
as  human  beings,  to  do,  to  be,  and  to  enjoy  whatever  they  are 
personally  capable  of,  that  is  not  in  violation  of  those  princi- 
ples." No  one  then  has  the  least  right  to  do  wrong, — in  other 
words,  to  do,  to  be,  or  to  enjoy  any  thing  which  is  plainly  con- 
trary to  either  of  the  principles  acknowledged  as  divine  in 


CONSTITUTIONAL    POLITY.  201 

Article  II.  But  it  seems  that  female  members  or'  citizens  of 
your  Republic  are  to  exercise  all  the  rights  of  males,  and 
members  under  twenty-one  years  of  age  the  same  rights  as 
those  over  twenty-one,  and  colored  members  the  same  rights  as 
white  ones,  and  foreign  bom  members  the  same  rights  as  native 
born  ones,  and  the  poorest  members  the  same  rights  as  the 
highest  born  and  wealthiest  ones  ? 

Ex.  You .  understand  tli€  matter  correctly.  A  member  is  a 
member,  and  all  members  have  coequal  rights.  No  one  has 
any  individual  superiority,  right  or  liberty  to  violate  divine 
principles  with  impunity.  All  have  equal  rights  and  privileges 
within  the  limits  of  innocence.  Is  not  this  the  true  ground  for 
us  to  take  ? 

Inq.  It  is  ;  and  I  contemplate  your  position  with  admiration. 
Also,  your  seven  specifications  of  Rights  meet  my  cordial  ap- 
probation. They  are  so  plainly  set  forth  that  it  is  hardly 
possible  to  mistake  their  import.  I  was  asked  the  meaning  of 
only  two  of  them  ;  the  4th  and  5th. 

Ex.  The  4th  declares  "  the  right  to  be  stewards  under  God 
of  one's  own  talents,  property,  skill  and  personal  endowments. 
This  is  acknowledging  that  every  individual  has  or  may  have 
talents,  property,  skill  and  personal  endowments  which  are  as 
rightfully  his  or  her  own  as  any  faculty  of  body  or  mind  ;  for 
the  use  and  disposal  of  which  he  or  she  is  responsible  to  God 
•only  ;  and  which  no  other  person  or  body  of  persons  can  right- 
fully make  use  of  without  the  true  owner's  consent.  Let  it 
be  distinctly  understood  that  each  individual  is  always  God's 
steward,  bound  by  divine  principles  to  make  no  evil  use  of 
talents,  property,  skill  &c. ;  that  each  may  consent  at  pleasure 
to  let  others  make  use  of  his  or  her  talents,  property  &c.,  with 
or  without  an  equivalent ;  but  that  the  real  owner's  right  of 
control,  as  steward  under  God,  is  always  absolute  and  sacred. 
I  have  no  right  to  take  what  is  yours  without  your  consent,  nor 
you  what  is  mine  without  my  consent.  So  of  all.  Is  not  this 
sound  doctrine  ? 

Inq.  I  regard  it  as  such,  and  have  so  explained  the  matter  to 
others.     But  I  fell  in  with  one  man  who  contended  strenuously 
26 


202  PRACTICAL  CHRISTIAN  SOCIALISM. 

that  the  very  idea  of  individual  property  was  false,  and  that  so 
long  as  it  shall  be  tolerated  selfishness  must  reign.  He  said 
that  the  notion  of  individual  property  was  the  root  of  human 
selfishness,  and  the  prolific  source  of  nearly  all  the  mischiefs 
prevalent  in  civilized  society.  He  insisted  on  laying  the  ax 
at  the  root  of  this  evil  tree,  and  ridiculed  as  a  cheat  the  old 
pretense,  as  he  called  it,  of  man's  stewardship  under  God. 
The  true  doctrine,  he  affirmed,  was,  that  every  human  being 
has  an  absolute  right  to  what  he  or  she  really  needs,  and  no 
one  has  a  particle  of  right  to  any  thing  more.  All  talent,  skill, 
property  &c.,  wheresoever  and  with  whomsoever  existing,  is 
really  common,  to  be  used  by  any  body  and  every  body  who 
truly  needs  it. 

Ex.  And  did  that  wise  man  say  who  should  be  judge  in  each 
case  what  and  how  much  the  individual  really  needed  ? 

Inq.  No ;  he  did  not  descend  into  details ;  and  he  was  so 
inflated  with  his  own  opinions,  that  I  thought  it  useless  to  argue 
the  matter  with  him.  So  I  merely  recommended  that  he  and 
such  as  agreed  with  him  should  make  trial  of  his  theory  in 
practice.  He  said  he  should,w}ien  he  could  get  enough  talent- 
ed and  wealthy  people  to  join  him.  I  asked  him  why  he  waited 
for  such  an  improbable  contingency ;  since,  if  his  principle  was 
a  sound  one,  it  ought  to  work  between  people  of  small  talents 
and  property  just  as  well  as  between  them  and  those  above 
them.  He  said  he  had  nothing  to  spare,  nor  even  as  much  as 
he  really  needed ;  and  that  it  was  so  with  nearly  all  the  hum- 
bler classes  ;  but  that  the  talented,  skillful  and  rich  had  a  great 
deal  more  than  they -needed;  so  that  unless  they  could  be 
brought  over  to  his  theory,  it  was  useless  to  attempt  putting  it 
in  practice. 

Ex.  All  which  plainly  revealed  to  you  that  he  himself  was 
quite  as  selfish  as  those  he  denounced.  I  have  fallen  in  with 
such  minds  now  and  then,  all  the  way  through  my  socialistic 
life  ;  and  I  must  honestly  declare  that,  with  very  rare  excep- 
tions, they  appeared  to  me  as  destitute  of  high  moral  principle 
as  of  enlightened  reason.  I  have  a  sincere  respect  for  people 
who,  while  acknowledging  individual  rights  in  talent,  skill, 
property  &c.,  propose  to  institute  common  property  Communi- 


CONSTITUTIONAL    POLITY.  302 

ties  on  the  great  LOVE  PRINCIPLE  ;  i.  e.  by  voluntary  reciprocal 
abandonment  of  separate  interests,  and  a  mutual  waiver  of 
their  rights  for  the  time  being.  But  for  the  class  of  persons 
who  begin  by  asserting  that  there  is  no  such  thing  as  individual 
property,  and  who  are  forever  howling  like  hungry  wolves  on 
the  trail  of  prey  to  be  devoured — in  other  words,  forever  greedy 
to  better  their  own  condition  at  the  expense  of  others — I  have 
only  the  respect  due  to  human  nature  when  perverted,  deluded 
and  stultified  by  vicious  ideas.  All  socialism  of  this  stamp  is 
essentially  atheistic,  selfish,  unprincipled,  anarchical  and  rife 
with  physical  violence.  Such  minds  are  morally  incapable  of 
living  together  for  any  considerable  length  of  time  in  commu- 
nity with  each  other,  and  would  be  discordant  elements  in  any 
society.  Let  them  go  their  way  to  and  fro  through  the  earth 
till  the  time  of  reformation. 

Inq.  I  am  glad  to  hear  you  say  so.  It  is  just  such  restless, 
selfish  levellers  as  these  that  have  rendered  the  word  socialism 
a  stench  and  a  terror  to  thousands.  These  thousands  in  their 
ignorance  have  been  frightened  into  the  apprehension  that  they 
were  to  be  overwhelmed  and  despoiled  of  their  individual 
rights  by  force,  under  the  plea  of  social  justice.  Hence  social- 
ism, robbery,  anarchy  and- ruffianism,  with  them,  have  become 
synonymous  terms.  I  want  they  should  be  undeceived. 

Ex.  They  will  be  in  due  time.  A  word  or  two  on  the  other 
specification  of  rights  referred  to,  and  we  will  close  this 
Conversation.  It  reads  thus  :  "  The  right  to  form  and  enjoy 
particular  friendships  with  congenial  minds."  There  are  high 
pretending  socialists,  somewhat  akin  to  the  class  we  have  just 
been  speaking  of,  who  denounce  all  particular  friendships  and 
intimacies  as  contemptuous  towards  those  not  included  in  the 
congenial  circle,  and  who  insist  that  all  the  members  of  a 
Community  are  bound  to  congenialize  indiscriminately  with  all 
the  others.  We  believe  such  notions  to  be  contrary  to  the 
order  of  nature,  irrational  and  mischievous.  Therefore  we 
desire  to  preclude  them  from  our  Republic,  by  a  distinct 
assertion  of  the  right  of  every  individual  member  to  form  and 
enjoy  particular  friendships.  I  have  affirmed  that  there  is  a 
sphere  of  Congeniality  within  the  sphere  of  Federality.  I 


204  PRACTICAL  CHRISTIAN  SOCIALISM. 

have  no  doubt  of  this  fact.     If  so,  the  individual  has  rights 
peculiar  to  that  sphere.     I  am  certain  also  of  this.     Now  mem- 
bership in  our  Republic,  and  in  each  of  the  local  Communities, 
belongs  to  the   sphere  of  Federality.     Its   wants,  rights  and 
duties  must  therefore  be  discriminated  accordingly.     But  within 
the  sphere  of   Federality  are  included  numerous  spheres  of 
Congeniality   which  likexvise  have   their   appropriate   wants, 
rights  and  duties.     Now  if  your  attractions,  sympathies,  tastes 
and  pursuits  connect  you  with  one  of  these  spheres,  and  mine 
connect  me  with  a  different  one,  what  harm  can  come  of  our 
differences  ?     No  matter  how  much  variety  exists,  if  it  be  a 
variety  in  unity.     We  are  in  unity  as  to  our  sphere  of  Feder- 
ality, but  differ  in  our  spheres  of  Congeniality.     Our  difference 
is  not  one  which  brings  either  of  us  into  conflict  with  the  com- 
mon  sovereignty  of  divine  principles.     Neither  of  us  claims 
the   right  to  violate  a    single    one  of  those  principles.     Our 
differences  are  harmless,  are  innocent,  are  even  useful.     To 
break  down  these  differences,  by  any  arbitrary,  artificial,  forced 
uniformity  of  personal  and  social  congenialities,  would  be  as 
impolitic  and  mischievous  as  it  would  be  unjust.     If  we  broke 
down  the  boundaries  of  Congeniality,  we  might  break  down 
those  of  Consanguinity,  then  those  of  Connubiality,  and  finally 
those  of  Individuality  itself.     Then,  instead  of  a  social  body 
fitly  composed  of  multifarious  parts  and  faculties,  we  should 
have  one  made  altogether  of  a  single  lifeless  substance — a 
wooden  automaton,  large  enough  perhaps  to  conceal  inside  of 
it  one  real  man,  possibly  several  men,  who  might  give  it  motion 
to  suit  his  or  their  own  fancy.    The  Practical  Christian  Republic 
is  not  designed  to  be   such  an  automaton ;  nor  are  any  of  its 
local  Communities  intended   to  have  that  sort  of  existence. 
Have  you  any  objections  to  this  asserted  right  of  our  individual 
members  to  form  and  enjoy  particular  friendships  with  conge- 
nial minds  ? 

Ing.  None  at  all.  I  did  not  see  the  precise  bearings  of  that 
5th  specification,  as  you  have  just  clearly  explained  them ;  but 
I  concur  entirely  in  the  views  you  have  expressed. 

Ex.  Very  well.    We  will  now  separate  for  a  season,  to  attend 


CONSTITUTIONAL    POLITY.  205 

to  our  respective  duties  elsewhere.  Our  next  Conversation 
will  open  on  Article  IV.,  entitled  Membership,  which  de- 
serves a  careful  consideration. 


206  PRACTICAL   CHRISTIAN  SOCIALISM. 


CONVERSATION  III 

The  IVth  Article  of  the  Constitution  taken  up,  "  Membership"— The  Seven 
Circles,  viz:  the  Adoptive,  Unitive,  Preceptive,  Communitive,  Expansive, 
Charitive  and  Parentive,  their  uses  and  advantages  set  forth — The  Vth 
Article  taken  up,  "  Organization,"  relating  to  the  various  constituent  and 
confederate  bodies  of  our  Republic — Proposed  Constitution  for  a  Parochial 
Community — Also  one  for  a  Rural  Community — Published  Constitution 
and  Enactments  of  The  Hopedale  Community  referred  to  as  a  good  sample 
of  the  Joint  Stock  Community  organization. 

Inq.  Our  present  Conversation  was  to  open  on  the  IVth 
Article  of  your  Constitution,  relating  to  Membership.  That 
Article  prescribes  that  membership  shall  exist  in  Seven  Circles, 
viz  :  the  Adoptive,  the  Unitive,  the  Preceptive,  the  Communi- 
tive, the  Expansive,  the  Charitive  and  the  Parentive.  Why 
are  these  seven  distinctions  made  ? 

Ex.  1.  Because  they  must  exist  to  a  considerable  extent  in 
the  very  nature  of  the  Association  which  we  denominate  The 
Practical  Christian  Republic,  and  therefore  may  truthfully  be 
denned.  2.  Because  such  a  classification  of  the  members  will 
be  exceedingly  convenient  for  the  orderly  organization  and 
regulation  of  the  Republic.  3.  Because  this  classification  will 
suggest,  incite,  encourage  and  invigorate  a  great  deal  of  spon- 
taneous effort,  both  individual  and  congenially  associative,  in 
various  branches  of  the  common  cause,  I  think  all  this  "will 
be  obvious  on  brief  reflection. 

In  the  first  place  there  must  be  a  considerable  number  of 
persons  who  will  adopt  our  principles  and  approve  of  our  polity, 
whose  circumstances  will  not  admit  of  their  uniting  immedi- 
ately, if  ever,  with  any  Integral  Community.  By  receiving 
such  into  the  Adoptive  Circle  of  our  membership  we  shall 
attach  them  to  the  general  movement,  facilitate  their  progress, 
afford  them  needful  encouragement,  enlist  them  effectually  in 
the  dissemination  of  our  doctrines  among  people  otherwise 


CONSTITUTIONAL   POLITY.  207 

unapproachable,  bring  their  children  into  our  educational  insti- 
tutions, and  induct  many  of  them  by  an  easy  transition  into 
the  more  interior  Circles  of  the  Republic.  Do  you  not  see  the 
necessity,  importance  and  wisdom  of  having  an  Adoptive 
Circle  ? 

Inq.  I  do  very  clearly,  and  admire  the  policy  as  well  as  prin- 
ciple of  the  thing. 

Ex.  Well,  next  comes  the  Unitive  Circle.  Those  who  unite 
in  building  up  Rural  Communities,  or  Joint  Stock  Communi- 
ties, plant  themselves  on  an  integral  territorial  domain  which  is 
thenceforth  consecrated  to  the  perpetual  ownership  of  the  Re- 
public. It  is  redeemed  and  guarantied  against  the  evil  uses 
to  which  other  portions  of  the  earth  are  every  where  ex- 
posed. The  vices  and  abominations  which  elsewhere  have  a 
foothold  on  the  soil  are  effectually  yet  peaceably  excluded  from 
every  square  rod  of  these  redeemed  domains.  The  land  and 
whatever  shall  be  placed  thereon  becomes  subordinate  to  the 
sovereignty  of  divine  principles.  This  is  a  great  step  taken. 
Some  will  take  it  from  the  Adoptive  Circle,  and  others  directly 
out  of  the  old  order  of  society.  But  all  who  take  it  enter  the 
Unitive  Circle.  They  unite  to  dwell  together  on  an  integral 
domain,  forever  annexed  to  the  grand  Social  Republic.  Is  not 
the  Unitive  Circle  legitimate  ? 

Inq.  Yes,  and  perfectly  appropriate  in  the  general  scheme. 

Ex.  The  third  Circle  includes  all  members  specially  and 
perseveringiy  devoted  to  Teaching ;  whether  it  be  teaching 
religion,  morality  or  any  branch  of  useful  knowledge,  and 
whether  their  teaching  be  done  with  the  living  voice,  or  with 
the  pen,  or  through  the  press,  or  in  educative  institutions.  All 
such  teachers,  after  having  proved  themselves  competent,, 
devoted  and  acceptable  in  the  Communities  to  which  they  be- 
long, shall  be  considered  in  the  Preceptive  Circle.  This  is 
designed  to  call  out,  consecrate,  and  combine  all  really  merito- 
rious and  devoted  Teachers  in  the  Republic,  as  a  class 
thoroughly  committed  to  the  great  work  of  enlightening,  disci- 
plining and  perfecting  mind.  The  prosperity  and  glory  of 
such  a  Republic  demand  that  its  population  be  exceedingly 
intelligent  and  moral.  All  branches  of  useful  knowledge,  of 


208  PRACTICAL   CHRISTIAN  SOCIALISM. 

true  religion  and  of  solid  virtue  must  therefore  be  promoted 
with  a  zeal  and  energy  unparalleled  in  the  history  of  any  pre- 
vious People.  If  so,  there  must  be  numerous  competent 
teachers  inspired  with  an  unconquerable  ambition  to  effect 
such  a  consummation.  They  must  love  their  work,  and  feel 
that  they  are  consecrated  to  it  by  the  highest  of  motives.  They 
must  be  spontaneously  united,  too,  as  a  congenial  phalanx,  all 
engaged  in  various  departments  of  a  common  enterprise. 
They  must  consult  and  cooperate  together,  as  a  highly  respon- 
sible class  of  whom  great  things  are  expected  and  will  be 
required.  They  are  all  ranked  together,  because  they  really 
belong  together,  and  ought  not  to  be  separated  into  learned 
Professions,  as  in  the  old  order  of  society ;  because  religious, 
moral,  intellectual  and  physical  improvement  ought  to  go 
forward  together  harmoniously  ;  and  because  we  mean  to  have 
the  whole  Circle  consist  of  persons  who  are  intelligent  and 
conscientious  enough  to  preach  the  gospel  in  its  proper  connec- 
tion with  all  useful  sciences  and  arts.  Thus  we  shall  secure 
all  the  real  benefits  which  the  several  learned  Professions  and 
preceptors  of  the  old  order  of  society  honestly  aim  to  render, 
without  the  superstition,  craft,  mischief  and  evils  of  which  they 
have  often  been  prolific  generators.  Do  you  see  the  wisdom, 
utility  and  probable  advantages  of  the  Preceptive  Circle  ? 

Inq.  I  think  I  do.  But  how  are  you  to  keep  that  Circle  free 
from  novices  and  incompetent  assumers  ? 

Ex.  By  the  fundamental  conditions  of  its  very  constitution. 
No  teacher  can  gain  a  foothold  in  this  Circle  without  being 
specially  and  perseveringly  devoted  to  Teaching.  Then  each 
must  also  have  proved  him  or  herself  competent,  devoted  and 
acceptable  in  some  Community,  as  a  member  thereof  engaged 
in  teaching.  Teachers  cannot  be  manufactured  by  a  mere 
course  of  study,  a  license,  a  diploma  or  an  ordination  ceremony. 
They  must  go  to  work  and  prove  their  competency  to  the 
acceptance  of  those  who  need  their  labors.  If  they  attempt 
the  thing  and  cannot  succeed  to  the  general  satisfaction,  they 
will  be  obliged  to  betake  themselves  to  a  less  responsible  call- 
ing ;  and  as  all  extra  pecuniary  temptations  are  abolished  in 


CONSTITUTIONAL    POLITY.  209 

our  Republic,  I  think  its  Preceptive  Circle  must  consist  chiefly 
of  worthy  men  and  women. 

Inq.  I  see  now  that  its  purity  and  efficiency  are  well  guar- 
antied by  the  genius  and  conditions  of  its  constitution. 

Ex.  It  may  be  afflicted  Avith  some  equivocal  characters  ;  but 
even  they  will  be  able  to  take  little  advantage  of  a  professional 
position,  since  intrinsic  merit  alone  is  to  be  the  basis  of  influ- 
ence in  any  of  the  Circles.  Next  comes  the  Communitive 
Circle.  This  is  to  consist  of  persons  belonging  to  Integral 
Common  Stock  Communities,  or  Families ;  whose  internal 
economy  excludes  individual  profits  on  capital,  wages  for  labor, 
and  separate  interests.  This  class  of  members  may  be  pre- 
sumed to  have  attained  a  somewhat  higher  development  of 
their  moral  and  social  nature  than  the  generality  of  their  fellow 
members  in  the  Adoptive  and  Unitive  Circles ;  inasmuch  as 
they  are  willing  to  place  their  capital  and  labor  in  common 
stock  together,  to  be  content  with  the  proper  necessaries  of  life, 
and  to  share  these  by  mutual  agreement  equally  as  brothers 
and  sisters  of  the  same  household.  They  may  provide  in  their 
Communal  Covenant  for  the  withdrawal  and  discharge  of 
members,  and  for  assigning  to  such  a  just  dividend  of  property 
to  retire  with.  I  shall  treat  of  these  details  in  their  proper 
place.  But  for  the  time  being  these  Communities  are  presup- 
posed to  live  more  unselfishly  and  in  greater  unity  together 
than  their  brethren  and  sisters,  who  either  dwell  in  isolation, 
or  in  Communities  carefully  recognizing  individual  claims  to 
property  and  compensation  for  labor. 

Inq.  Yet  it  would  not  follow  that  all  who  lived  in  isolation, 
or  in  Communities  "where  the  dollar  was  carefully  credited  to 
its  individual  owner,  were  inferior  to  the  Communitives  in 
moral  and  social  development.  Because  some  of  them  might 
actually  be  preeminently  disinterested  and  generous  in  all 
their  feelings  and  dealings,  but,  by  reason  of  circumstances 
wholly  beyond  their  control,  would  be  obliged  to  dwell  among 
associates  highly  individualistic  in  their  property  interests. 

Ex.  You  have  made  a  very  just  exception.  I  have  no  doubt 
that  some  of  our  nominal  Adoptives  and  Unitives  will  be  bet- 
ter Communitives  in  spirit,  than  some  who  may'  Be  connected 
27 


210  PRACTICAL  CHRISTIAN  SOCIALISM. 

with  Common  Stock  organizations.  Nor  am  I  at  all  disposed 
to  lay  a  foundation  for  self-righteousness  on  the  part  of  the 
(Jommtinitive  Circle.  They  will  have  nothing  to  boast  of, 
should  they  be  ever  so  faithful  to  their  convictions  ;  for  they 
will  have  done  no  more  than  their  duty,  and  will  enjoy  happi- 
ness in  proportion  ;  while  the  Adoptives  and  Unitives,  if  faithful 
to  their  highest  convictions,  under  their  different  circumstances, 
will  enjoy  proportionate  good,  and  be  entitled  to  respect  accord- 
ingly. All  this  ought  to  be  duly  considered.  But  it  does  not 
detract  in  the  least  from  my  first  assertion,  that  the  Commimi- 
tives  may  be  presumed  to  have  attained  a  somewhat  higher 
development  of  their  moral  and  social  nature,  than  the  gener- 
ality of  the  Adoptives  and  Unitives.  And  the  same  may  be 
equally  true  with  reference  to  the  generality  of  the  other  Cir- 
cles, so  far  as  their  members  are  indisposed  to  enter  into  Com- 
munitive  relations. 

Inq.  I  concede  your  positions  to  be  just. 
Ex.  The  next  named  Circle  is  to  include  all  members  espec- 
ially devoted  to  the  enlargement  of  the  Republic,  by  founding 
and  strengthening  new  Integral  Communities.      There  is  no 
distinguishing  characteristic  about  this  class  of  members,  except 
zeal  and  devotion  in  the  work  of  establishing  new  Communities, 
and  so  expanding  the  Republic.     They  are  to  be  associated  in 
companies  for  this  express  purpose,  and  to  employ  the  major 
portion  of  their  time,  talents  or  property  in  the  work.     It  is 
assumed  that  there  will  be  a  class  of  members  who  will  have 
just  such  an  ambition  as  this ;  who  will  delight  in  this  particular 
work ;  whose  glory  it  will  be  to  push  forward  the  common  cause 
by  selecting  and  purchasing  suitable  territorial  domains  for 
new  Communities,  enlisting  recruits  to  settle  on  those  domains, 
and  helping  them  through  the  struggles  of  their  associative 
infancy.     A  very  necessary  and  noble  work  in  its  place  will 
this  be.     Let  those  engage  in  it  who  have  a  heart  for  doing  so. 
The  mere  designation  of  this  Expansive  Circle  will  suggest  its 
central  idea  to  many  minds,  and  thus  superinduce  a  munificent 
zeal  to  promote  the  objects  contemplated.     The  Expansives 
would  not  be  speculators  in  land,  nor  self-seeking  money  mak- 
ers, but  patrons  and  protectors  of  young  Communities.     They 


CONSTITUTIONAL    POLITY.  211 

would  be  in  close  affinity  with  each  other,  and  would  not  be 
hindered  in  their  schemes  by  having  to  consult  reluctant  fellow 
members  belonging  to  other  Circles.  They  would  be  of  one 
heart  and  one  mind  among  themselves,  and  consequently  would 
operate  much  more  efficiently  than  could  be  done  by  any  organ- 
ization not  congenially  and  intensely  interested  in  a  common 
object.  I  have  faith  in  the  salutary  influence  which  will  result 
from  our  specific  designation  of  the  Expansive  Circle. 

Inq.  Undoubtedly  important  good  effects  will  attend  the  ope- 
rations of  that  Circle.  It  will  often  be  in  the  power  of  a  few 
members  of  it  to  combine  'their  capital  and  energies  for  the 
purchase  of  lands  in  various  places,  especially  in  the  great  West, 
if  not  in  the  older  settled  parts  of  the  country :  which  lands 
they  may  hold  without  loss  to  themselves  until  fairly  occupied 
by  a  Community  gathered  for  that  purpose.  Meantime,  with 
prudence  and  judgment,  they  may  do  much  to  give  their  young 
Community  a  fair  start.  Afterwards  they  can  resume  up  their 
loaned  resources  and  apply  them  to  new  enterprises  elsewhere. 
Please  proceed. 

Ex.  The  Charitive  Circle  is  the  Sixth  named.  This  Circle 
includes  all  members  who  are  especially  devoted  to  the  refor- 
mation, elevation,  improvement  and  welfare  of  the  world's 
suffering  classes,  by  furnishing  them  homes,  employment, 
instruction  and  all  the  requisite  helps  to  a  better  condition. 
Here  is  a  most  laudable  work  for  the  class  of  members  whose 
sympathies  and  consciences  draw  them  towards  it.  A  wide 
field  of  charity  and  usefulness  opens  before  them.  There  will 
be  such  a  class  of  minds  in  our  Republic,  and  they  will  both 
promote  and  honor  the  common  cause  by  devoting  themselves 
to  such  enterprises.  Let  them  be  encouraged  to  do  so. 

Inq.  I  see  very  clearly  that  opportunities  and  calls  will  be 
abundant  for  the  labors  of  this  Charitive  Circle,  and  that  it 
will  be  practicable  for  them  to  accomplish  immense  good  in 
their  line  of  operations.  But  if  I  might  be  permitted  to  sug- 
gest a  word  of  advice  to  them,  it  would  be  this :  Expend  most 
of  your  energies  on  those  whom  you  can  induce  to  help  them- 
selves,  not  on  those  who  are  hopelessly  imbecile  and  vicious. 
There  are  plenty  of  sufferers  in  the  great  world,  (especially 


! 


212  PRACTICAL   CTLLUSTIAN  SOCIALISM. 

the  honest  poor,  the  young  in  low  circumstances,  and  the  un- 
fortunate without  gross  crime),  who  can  be  so  helped  as  to  rise 
into  usefulness,  moral  dignity  and  happiness.  It  amounts  to 
something  to  help  these.  But  to  expend  time,  labor  and  pecu- 
niary resources  on  the  incurably  vicious,  the  used  up  victims 
of  licentiousness,  or  on  that  class  of  lazaroni  who  cannot  be 
inspired  with  self-respect  enough  to  help  themselves,  amounts 
to  but  little.  It  pays  poorly,  even  in  a  moral  and  charitable 
sense.  Actual  distress  ought  to  be  relieved,  at  least  in  its  crises ; 
but  I  have  seen  so  much  of  that  sort  of  charity  which  pumps 
itself  out  of  breath  to  keep  filthy  ships  from  sinking,  all  their 
leaks  still  left  unstopped,  that  I  sincerely  hope  your  Charitive 
Circle  will  not  exhaust  its  energies  in  such  fruitless  labors. 

Ex.  I  agree  with  you  entirely ;  and  I  trust  our  Charitives 
will  heed  your  suggestions.  It  is  of  little  use  to  feed  idleness 
and  vice.  There  must  be  employment,  education  and  refor- 
mation. I  know  too,  that  where  the  very  stamina  of  moral 
principle  has  been  choked  to  death  by  persistent  licentiousness, 
reformation  is  all  but  impossible  in  this  state  of  flesh  and  blood. 
I  have  seen  such  unfortunate  transgressors.  While  sick,  hun- 
gry, naked,  in  prison,  in  trouble,  or  in  a  fit  of  sheer  exhaustion, 
the  evil  spirit  would  seem  to  have  quite  departed  from  them ; 
but  when  cured  up,  well  fed  and  clothed,  and  no  longer  in  dread 
of  impending  punishment  the  same  foul  demon  would  re  turn  with 
seven-fold  greediness  of  lust,  and  be  welcomed  into  a  swept 
and  garnished  house  ;  so  that  the  last  state  of  the  obsessed 
victim  became  worse  than  the  first.  But  I  cannot  doubt  that 
our  Charitive  Circle  will  go  about  their  work  understandingly. 

Finally,  we  have  the  Parentive  Circle.  This  is  to  comprise 
our  most  worthy  and  reliable  Counsellors  in  cases  of  great 
importance,  the  fathers  and  mothers  of  our  Israel.  We  shall 
need  such,  and  shall  have  them.  They  will  be  known  by  their 
fruits  through  a  long  course  of  experience,  and  in  due  time  be 
publicly  acknowledged  worthy  of  confidence  by  a  unanimous 
vote  of  their  respective  Communities.  Their  responsibilities 
will  then  be  mature,  and  they  must  deserve  accordingly,  or 
sink  into  obscurity.  There  will  be  no  base  inducement  for  any 
one  to  aspire  to  membership  in  the  Parentive  Circle,  nor  for 


CONSTITUTIONAL    POLITY.  213 

any  Community  to  bestow  such  a  mark  of  confidence  on  per- 
sons unworthy  of  it.  I  hope  therefore  for  much  good  to  the 
Republic  from  its  acknowledged  Parentive  Counsellors.  Have 
you  any  objection  to  the  Parentive  Circle  ? 

Inq.  None  at  all.  May  there  be  many  members  thereof  in 
each  succeeding  generation,  all  filled  with  divine  Love  and 
Wisdom,  and  thus  qualified  to  confer  unspeakable  blessings  on 
the  Practical  Christian  Republic. 

Ex.  Sec.  2  of  this  IVth  Article  prescribes  that  the  members 
of  no  Circle  shall  ever  assume  to  exercise  any  other  than  purely 
moral  or  advisory  power ;  nor  claim  any  exclusive  prerogatives, 
privileges,  honors  or  distinctions  whatsoever  over  the  members 
of  other  Circles ;  but  shall  be  entitled  to  respect  and  influence 
in  consideration  of  intrinsic  worth  alone.  Nor  is  there  to  be 
any  permanent  general  organization  of  the  Circles  as  such.  This 
precludes  all  evils  of  caste  and  useless  organic  machinery, 
which  some  might  fear  would  grow  out  of  seven  such  distinc- 
tions. 

The  ensuing  Sections  may  be  passed  over  as  sufficiently 
explicit  and  understandable  ;  unless  you  have  some  particular 
inquiry  to  make. 

Inq.  Their  language  and  specifications  are  very  plain.  I  am 
ready  to  pass  on. 

Ex.  Article  Vth,  entitled  Organization,  comes  next  in  order. 
This  designates  the  various  constituent  and  confederate  bodies 
which  are  to  compose  our  Republic.  The  first  of  these  is  the 
Parochial  Community,  which  will  consist  of  twelve  or  more 
members  belonging  chiefly  to  the  Adoptive  Circle,  residing 
promiscuously  in  the  same  general  neighborhood,  and  associa- 
ting as  a  kind  of  Parish.  They  will  guarantee  to  each  other 
all  the  social  advantages  possible  in  their  circumstances,  as 
specified  in  Article  I,  Object  4.  But  it  is  hardly  to  be  expect- 
ed that  they  will  be  able  to  carry  out  these  guaranties  to  their 
full  extent.  A  Parochial  Community  can  be  formed  in  any 
city,  town  or  vicinage  where  there  are  twelve  or  more  members 
of  the  Adoptive  Circle.  This  will  be  an  easy  step  for  many  to 
take  towards  the  upper  plane  of  the  Republic,  who  might  be 
quite  unable  at  the  time  to  take  a  longer  one.  They  will  enter 


214  PRACTICAL   CHRISTIAN  SOCIALISM. 

the  vestibule  of  the  new  Social  Temple,  and  commit  them- 
selves decidedly  to  our  grand  movement.  There  will  probably 
be  many  Parochial  Communities  formed  during  the  early  stages 
of  the  Republic ;  and  it  will  be  in  their  power  to  render  the 
cause  great  service,  as  well  as  to  derive  important  advantages 
from  their  connection  with  more  advanced  Communities. 

Inq.  I  am  much  pleased  with  the  idea  of  these  incipient 
Communities,  if  I  may  so  call  them ;  because  they  will  be 
inductive  to  the  more  consolidated  ones.  I  have  no  doubt  your 
Preceptive  Circle  will  be  able  to  establish  many  of  them,  and 
to  render  them  prolific  nurseries  of  the  Republic.  And  as  all 
your  constituent  and  confederate  bodies  are  to  have  Written 
Constitutions  or  Compacts,  I  should  like  much  to  see  the  draft 
of  one  for  a  Parochial  Community.  Can  you  present  me 
something  of  the  kind  ? 

Ex.  I  will  do  so  with  pleasure.  Of  course,  I  cannot  assume 
to  give  you  the  precise  form  of  such  a  Document,  verbatim  et 
literatim;  because  each  Community,  when  actually  formed, 
will  adopt  its  own  Constitution  according  to  its  own  taste  and 
judgment.  I  can  give  you  such  a  draft  as  will  serve  the  pur- 
pose with  incidental  alterations. 

Inq.  I  understand  all  this  very  well.  I  only  want  a  proposed 
one.  It  will  enable  me  to  judge  more  intelligently  of  your 
organic  plans. 

Ex.  It  is  as  follows  : — 

CONSTITUTION    OF    A    PAROCHIAL    COMMUNITY. 

We  the  undersigned,  members  of  The  Practical  Christian 
Republic,  belonging  chiefly  to  its  Adoptive  Circle,  do  hereby 
associate  ourselves,  in  conformity  with  the  Vth  Article  of  the 
General  Constitution,  as  a  Parochial  Community,  to  be  called 

The  Parochial  Community ; 

which  shall  be  organized  and  regulated  in  accordance  with  the 
following  articles  of  compact,  viz  : — 

ART.    I. 

Sec.  1.  This  Community,  being  a  constituent  body  of  The 
Practical  Christian  Republic,  shall  be  in  perpetual  confedera- 


CONSTITUTIONAL    POLITY.  215 

tion   with   all   other  constituent  bodies   thereof  wheresoever 
existing. 

Sec.  2.  No  act  or  proceeding  of  this  Community  shall  de- 
signedly conflict  in  any  respect  with  the  General  Constitution 
of  The  Practical  Christian  Republic ;  nor  shall  any  person  be 
admitted  or  retained  a  member  of  this  Community  who  does 
not  declaratively  approve  said  Constitution. 

Sec.  3.  Any  person  declaratively  approving  and  adopting  the 
General  Constitution  of  The  Practical  Christian  Republic,  and 
recommended  by  three  members  thereof  as  sponsors,  may  be 
admitted  into  the  membership  of  this  Community,  at  any 
regular  meeting  subsequent  to  the  one  at  which  he  or  she  shall 
have  been  proposed,  by  a  two-thirds  vote  of  the  members  then 
present  and  acting  ;  provided,  that  the  candidate  shall  thereup- 
on in  open  meeting  subscribe  this  Compact. 

Sec.  4.  Every  member,  with  his  or  her  family  dependents, 
shall  be  entitled  to  the  guaranties  specified  in  Article  I,  Object 
4  of  the  General  Constitution,  viz  :  "  a  comfortable  home, 
suitable  employment,  adequate  subsistence,  congenial  associ- 
ates, a  good  education,  proper  stimulants  to  personal  righteous- 
ness, sympathetic  aid  in  distress,  and  due  protection  in  the 
exercise  of  all  natural  rights,"  so  far  as  it  may  be  in  the  power 
of  this  Community  by  reasonable  exertions  to  fulfill  the  said 
guaranties. 

Sec.  5.  All  the  members  shall  be  subject  to  Christian  disci- 
pline, as  indicated  in  the  xviiith  Chapter  of  Matthew's  Gospel, 
and  shall  be  responsible  for  the  orderly  conduct  of  their  re- 
spective family  dependents. 

Sec.  6.  Any  person  may  resign  or  withdraw  membership 
at  discretion  by  giving  written  notice  to  that  effect.  Any 
person  having  united  with  a  Society  of  people,  radically  oppos- 
ed in  principle,  practice  or  spirit  to  The  Practical  Christian 
Republic,  shall  be  deemed  to  have  relinquished  membership  ; 
also,  any  person  not  having  attended  meeting,  nor  correspond- 
ed by  letter,  with  this  Community  for  a  period  of  two  years. 

Sec.  7.  This  Community  shall  prescribe  by  standing  rule  a 
uniform  mode  of  notifying  its  meetings.  Nine  members  shall 
constitute  a  quorum  for  the  transaction  of  business ;  and  a 


216  PRACTICAL   CHRISTIAN  SOCIALISM. 

two-thirds  vote  of  the  members  present  and  acting  shall  be 
necessary  to  the  determination  of  all  questions,  excepting  the 
election  of  officers,  the  process  of  which  shall  be  prescribed  by 
standing  rule. 

ART.    II. 

Sec,  1.  This  Community,  being  established  to  promote  re- 
ligious, mental  and  social  improvement,  so  far  as  may  be  found 
practicable  in  a  promiscuously  inhabited  neighborhood,  the 
members  shall  endeavor  to  sustain  at  least  one  meeting  on  the 
first  day  of  the.  week  for  public  instruction,  devotion  and  ex- 
hortation, a  Sabbath  School  and  suitable  library  for  the  benefit 
of  their  rising  generation,  a  regular  Monthly  Meeting  for 
Christian  discipline  and  the  transaction  of  Community  business, 
and  such  other  social  arrangements  as  experience  shall  dem- 
onstrate to  be  useful. 

Sec.  2.  All  members  and  dependents  of  the  Community,  not 
prevented  by  conscientious  scruples,  indispensable  duties, 
sickness  or  other  justifying  necessity,  shall  be  expected  to 
attend  regularly  and  punctually  the  public  Sabbath  meetings. 
Also,  to  abstain  from  all  uses  of  the  day  not  obviously  promo - 
tive  of  physical  health,  social  order,  humane  sympathies,  moral 
improvement,  spiritual  progress  and  the  regeneration  of  man- 
kind. 

Sec.  3.  The  funds  necessary  to  sustain  the  Community's 
authorized  instrumentalities  of  improvement  shall  be  raised  by 
such  fraternal  and  equitable  methods  as  may  from  time  to  time 
be  prescribed  by  the  members  in  regular  meeting  assembled.  ' 

Sec.  4.  Whenever  this  Community  shall  possess  public 
buildings,  or  other  real  estate,  for  any  of  its  purposes,  the  same 
shall  be  held  and  supervised  for  its  sole  use  and  benefit  by 
Five  Trustees  elected  to  serve  during  mutual  satisfaction,  any 
three  of  whom,  but  never  a  less  number,  shall  be  competent  to 
receive  and  execute  title  deeds  of  all  such  estate.  And  the 
said  Trustees  shall  execute  and  enter  for  record  in  the  Registry 

of  Deeds   for  the   County  of a  Declaration  of  Trust 

explicitly  setting  forth  their  prerogatives  and  responsibilities  • 


CONSTITUTIONAL    POLITY.  217 

to  the  end  that  all  controversy  both  at  law  and  in  equity  may 
be  effectually  prevented. 

Sec.  5.  This  Community  shall  have  power,  if  at  any  time 
deemed  expedient,  to  purchase  and  manage  such  real  and 
movable  estate  in  joint  stock  proprietorship,  or  otherwise,  as 
may  be  necessary  to  the  convenient  fulfillment  of  the  guaran- 
ties specified  in  Article  L,  Section  4,  of  this  Compact. 

ART.    III. 

Sec.  1.  This  Community  shall  annually  elect  the  following 
designated  officers,  viz  :  a  President  and  not  less  than  three 
Directors,  a  Recorder,  a  Treasurer,  a  Steward  and  such  others 
as  may  be  found  necessary. 

Sec.  2.  The  duties  of  these  officers,  not  clearly  indicated  by 
their  titles,  shall  be  prescribed  from  time  to  time  by  general 
regulation,  rule  or  special  instruction. 

ART.     IV. 

Sec.  1.  This  Community  shall  have  power  to  enact  any 
rules  and  regulations,  not  inconsistent  with  this  Compact, 
which  may  from  time  to  time  be  deemed  requisite. 

Sec.  2.  This  Compact  may  be  altered,  amended  or  revised,  at 
any  regular  meeting  of  the  Community  duly  notified  for  that 
purpose  subsequent  to  the  one  at  which  such  change  shall  have 
been  proposed. 


Such  is  my  draft  of  the  Instrument  you  asked  for.  Does  it 
meet  your  anticipations  ? 

Inq.  Very  satisfactorily.  Every  thing  about  it  is  plain  and 
looks  entirely  practicable.  I  think  any  man  of  decent  intelli- 
gence, with  such  a  draft  before  him,  could  easily  lead  off  in 
organizing  a  Parochial  Community.  Please  proceed. 

Ex.  The  next  constituent  body  of  our  Republic,  as  designa- 
ted in  the  Article  under  notice,  is  the  Rural  Community.  This 
is  one  of  the  three  kinds  of  Integral  Communities.  It  differs 
from  the  Parochial,  in  respect  to  its  having  an  integral  territori- 
al Domain  so  held  in  possession  and  guarantied  that  no  part 
thereof  can  be  owned  in  fee  simple  by  any  person  not  a  meni- 
28 


218  PRACTICAL  CHRISTIAN  SOCIALISM. 

ber  of  the  Practical  Christian  Republic.  Perhaps  I  shall  best 
explain  the  peculiarities  of  a  Rural  Community  by  proposing  a 
Constitution  for  one. 

Inq.  You  can  do  it  in  no  better  way. 

Ex.  Here  it  is  : 

CONSTITUTION    OF     A     RURAL    COMMUNITY. 

We  the  undersigned,  members  of  The  Practical  Christian 
Republic,  do  hereby  associate  ourselves,  in  conformity  with  the 
Vth  Article  of  the  General  Constitution,  as  a  Rural  Communi- 
ty to  be  called 

Tlie  Rural  Community ; 

which  shall  be  organized  and  regulated  in  accordance  with  the 
following  Articles  of  Compact,  viz  : — 

ART.    I. 

Sec.  1.  This  Community,  being  a  constituent  body  of  The 
Practical  Christian  Republic,  shall  be  in  perpetual  confedera- 
tion with  all  other  constituent  bodies  thereof  wheresoever 
existing. 

Sec.  2.  No  act  or  proceeding  of  this  Community  shall  de- 
signedly conflict  in  any  respect  with  the  General  Constitution 
of  The  Practical  Christian  Republic ;  nor  shall  any  person  be 
admitted  or  retained  a  member  of  this  Community  who  does 
not  declaratively  approve  said  Constitution. 

Sec.  3.  Any  person  declaratively  approving  and  adopting  the 
General  Constitution  of  The  Practical  Christian  Republic,  and 
recommended  by  three  members  thereof  as  sponsors,  may  be 
admitted  into  the  membership  of  this  Community,  at  any 
regular  meeting  subsequent  to  the  one  at  which  he  or  she  shall 
have  been  proposed,  by  a  two-thirds  vote  of  the  members  then 
present  and  acting  ;  provided,  that  the  candidate  shall  thereup- 
on in  open  meeting  subscribe  this  Compact. 

Sec.  4.  Every  member,  with  his  or  her  family  dependents, 
shall  be  entitled  to  the  guaranties  specified  in  Article  I,  Object 
4,  of  the  General  Constitution,  viz  :  "  a  comfortable  home, 
suitable  employment,  adequate  subsistence,  congenial  associ- 
ates, a  good  education,  proper  stimulants  to  personal  righteous- 


CONSTITUTIONAL   POLITY.  219 

ness,  sympathetic  aid  in  distress,  and  due  protection  in  the 
exercise  of  all  natural  rights,"  so  far  as  it  may  be  in  the  power 
of  this  Community  by  reasonable  exertions  to  fulfill  the  said 
guaranties. 

Sec.  5.  All  the  members  shall  be  subject  to  Christian  disci- 
pline, as  indicated  in  the  xviiith  Chapter  of  Matthew's  Gospel, 
and  shall  be  responsible  for  the  orderly  conduct  of  their  re- 
spective family  dependents. 

Sec.  6.  Any  person  may  resign  or  withdraw  membership 
at  discretion  by  giving  written  notice  to  that  effect.  Any 
person  having  united  with  a  Society  of  people,  radically  oppos- 
ed in  principle,  practice  or  spirit  to  The  Practical  Christian 
Republic,  shall  be  deemed  to  have  relinquished  membership  ; 
also,  any  person  not  having  attended  meeting,  nor  correspond- 
ed by  letter,  with  this  Community  for  a  period  of  two  years. 

Sec.  7.  This  Community  shall  prescribe  by  standing  rule  a 
uniform  mode  of  notifying  its  meetings.  Nine  members  shall 
constitute  a  quorum  for  the  transaction  of  business ;  and  a 
two-thirds  vote  of  the  members  present  and  acting  shall  be 
necessary  to  the  determination  of  all  questions,  excepting  the 
election  of  officers,  the  process  of  which  shall  be  prescribed  by 
standing  rule. 

ART.    II. 

Sec.  1.  This  Community  shall  own  and  control  an  integral 
territorial  Domain,  to  be  inhabited  exclusively  by  members  of 
The  Practical  Christian  Republic,  their  family  dependents,  and 
such  other  persons  as  may  receive  permission  of  residence 
thereon  for  limited  periods  of  time.  And  the  absolute  owner- 
ship and  control  of  such  Domain  within  the  said  membership 
is  hereby  solemnly  guarantied  forever. 

Sec.  2.  The  entire  territorial  Domain  of  this  Community 
shall  primarily  be  purchased  and  held  in  legal  possession  by 
Five  Trustees,  elected  to  serve  during  mutual  satisfaction  and 
pledged  to  act  always  in  conformity  with  this  Constitution, 
with  the  Enactments  made  under  the  same,  and  with  the  spe- 
cific instructions  of  their  constituents.  Three  of  these  Trustees, 
but  never  a  less  number,  shall  be  competent  to  receive  and 


220  PRACTICAL  CHRISTIAN  SOCIALISM. 

execute  conveyances  of  real  estate  in  behalf  of  the  Commu- 
nity. They  shall  take  the  utmost  care  that  all  titles  to  real 
estate  conveyed  to  or  from  them  shall  be  so  expressed,  executed 
and  recorded  as  effectually  to  preclude  all  ulterior  controversy 
either  at  law  or  in  equity.  And  for  the  security  of  all  parties 
concerned  in  these  transactions,  they  shall  execute  and  cause 
to  be  recorded  in  the  Registry  of  Deeds  for  the  County  of 

a  Declaration  of    Trust  explicitly  setting  forth  their 

powers,  prerogatives  and  responsibilities. 

Sec.  3.  The  pecuniary  capital  necessary  to  the  primary  pur- 
chase of  all  Domain  real  estate  shall  be  raised  by  a  Subscription 

Loan,  in  sums  of  not  less  than  dollars,  payable  to  the 

subscribers  in  appraised  homesteads,  house  lots  or  cash,  ac- 
cording to  stipulated  terms. 

Sec.  4.  After  the  Trustees  shall  have  come  into  legal 
possession  of  real  estate  sufficient  for  a  territorial  Domain  on 
which  to  commence  a  Community  settlement,  they  shall 
proceed,  under  the  specific  instructions  of  their  constituents 
to  select  an  eligible  Village  Site,  and  also  a  parcel  of  ground 
suitable  for  a  Community  Cemetery.  They  shall  then  lay  off 
the  Village  Site  by  accurate  survey  into  streets,  commons  and 
house  lots ;  reserving  liberal  plats  of  ground  for  public  buildings 
of  every  kind  likely  to  be  needed  by  the  Community.  In  like 
manner  they  shall  lay  off  a  sufficient  portion  of  the  Cemetery 
into  burial  lots,  reserving  convenient  common  grounds.  They 
shall  also  lay  off  the  remaining  lands  of  the  Domain,  according 
to  their  instructions,  into  homesteads  of  various  size  suited  to 
the  wants  of  families  and  small  associations.  They  shall 
cause  properly  drafted  Plans  to  be  made  of  all  these  layings 
off,  one  copy  thereof  to  be  entered  for  record  in  the  County 
Registry  of  Deeds,  and  two  copies  to  be  kept  for  the  conveni- 
ence of  the  Community.  They  shall  appraise  equitably  all 
the  house  lots  and  homesteads,  at  sums  sufficient  in  the  aggre- 
gate to  cover  the  then  actual  cost  of  the  Domain,  and  to  leave 

a  clear  surplus  equal  to  per  cent,  on  the  said  cost.     This 

surplus  shall  be  devoted  to  such  common  religious,  educational 
and  social  uses  as  the  Community  may  determine. 

Sec.  5.  House  lots  in  the   Village  Site,  and  homesteads  on 


CONSTITUTIONAL    POLITY.  221 

the  Domain  may  be  sold  to  any  members  of  The  Practical 
Christian  Republic,  whether  belonging  to  this  particular  Com- 
munity or  not,  who  in  purchasing  the  same  will  come  under 
obligations  that  the  premises  with  all  their  buildings  and  bet- 
terments shall  revert  to  the  Trustees  of  this  Community  when- 
ever they  shall  cease  to  be  owned  within  the  membership  of 
said  Republic.  And  whenever  any  house  lot  or  homestead 
shall  be  sold,  on  the  conditions  aforesaid,  the  Trustees  shall 
execute  a  legal  title  deed  thereof  to  the  purchaser,  substan- 
tially in  a  form  to  be  carefully  devised  by  some  eminent  con- 
veyancer, and  adopted  by  the  Community  for  that  purpose. 

Sec.  6.  In  order  to  insure  the  prompt  redemption  of  all  real 
estate  which  may  revert  to  the  Trustees  of  this  Community, 
as  contemplated  in  the  preceding  Section,  a  Redemption  Fund 
shall  be  created  and  sustained,  in  the  manner  herein  after  pre- 
scribed, to  wit :  Every  member  of  this  Community,  possessing 
property  clear  of  debt  to  the  vfrlue  of  three  hundred  dollars, 
shall  be  required  to  make  a  promissory  note  equal  in  amount 
to  ten  per  cent,  of  the  property  so  possessed,  running  to  the 
Trustees,  and  payable  on  demand  with  interest  at  three  per 
cent,  per  annum.  The  Trustees  shall  have  a  right  from  year  to 
year  to  require  of  new  members  such  promissory  notes,  to 
renew  any  notes  which  may  need  revision,  and  to  call  for  the 
interest  annually  due  on  all  the  notes  comprising  the  Fund. 
They  shall  credit  all  moneys  received  on  said  notes  to  the  Re- 
demption Fund,  and  shall  charge  the  same  with  their  services 
and  all  moneys  expended  on  account  thereof.  They  shall  also 
report  their  official  transactions,  and  the  standing  of  the  Re- 
demption Fund,  to  the  Community  at  least  once  a  year. 

Sec.  7.  When  any  real  estate  on  the  Community  Domain 
shall  cease  to  be  owned  within  the  membership  of  the  Practi- 
cal Christian  Republic,  the  Trustees  shall  immediately  take 
measures  to  provide  for  its  redemption  from  the  legal  claimant 
or  claimants.  They  shall  first  endeavor  to  find  some  member 
of  the  Practical  Christian  Republic  to  purchase  the  reverted 
property.  If  unsuccessful  in  this,  they  shall  next  endeavor  to 
find  one  who  will  loan  them  the  requisite  sum  of  money.  If 
unsuccessful  in  obtaining  such  a  loan  within  the  membership 


222  PRACTICAL   CHRISTIAN  SOCIALISM. 

of  the  Republic,  they  shall  seek  one  wherever  it  may  be  ob- 
tained on  reasonable  terms.  But  if  unsuccessful  in  all  such 
attempts,  they  shall  demand  payment  of  the  promissory  notes 
constituting  the  Redemption  Fund,  or  such  portion  of  said 
notes  as  will  meet  the  necessities  of  the  case.  In  this  last 
contingency,  they  shall  return  to  such  of  the  payers  as  may 
desire  it  the  moneys  received  from  them  respectively,  so  soon 
as  a  fresh  sale  of  the  redeemed  estate  will  enable  them  to  do 
so.  And  when  any  person  shall  cease  to  be  a  member  of  this 
Community,  against  whom  the  Trustees  shall  hold  one  of  the 
said  promissory  notes,  they  shall  surrender  such  note  to  the 
rightful  claimant,  together  with  any  unexpended  balance  which 
may  be  due  for  moneys  paid  to  them  on  the  principal  thereof. 
But  no  claim  for  interest  paid  to  the  Trustees  on  such  notes 
shall  ever  be  allowed. 

ABT.    III. 

Sec.  1.  This  Community  shall  sustain  all  the  institutions  and 
instrumentalities  for  religious,  mental  and  social  improvement 
which  its  available  resources  will  warrant.  Public  religious 
meetings  shall  be  held  regularly  on  the  first  day  of  the  week, 
at  which  such  devotional  exercises,  and  ministrations  of  divine 
truth,  shall  be  encouraged  as  the  Community  may  from  time 
to  time  approve.  All  members,  dependents  and  residents  of 
the  Community,  not  prevented  by  conscientious  scruples,  indis- 
pensable duties,  sickness  or  other  justifying  necessity,  shall  be 
expected  punctually  and  regularly  to  attend  these  meetings. 
Also  to  abstain  from  all  uses  of  the  day  not  obviously  promo- 
tive  of  physical  health,  social  order,  humane  sympathies,  monil 
improvement,  spiritual  progress  and  the  regeneration  of  man- 
kind. A  sabbath  school  and  library,  or  some  equivalent  there- 
for, shall  be  sustained  for  the  religious  and  moral  culture  of 
the  young ;  together  with  such  other  inductive  methods  for  the 
formation  of  character  as  may  be  found  practicable.  The  Com- 
munity shall  also  hold  a  regular  Monthly  Meeting  for  discipline 
and  the  transaction  of  pending  business. 

Sec.  2.  This  Community  shall  promote  the  education  of  its 
rising  generation,  and  the  mental  improvement  of  its  entire 


CONSTITUTIONAL    POLITY.  223 

population,  by  devoted  exertions  to  sustain  good  schools,  a  good 
library,  a  good  lyceum  and  all  similar  instrumentalities.  It  shall 
aim  also  to  elevate  and  genialize  social  intercourse  among  its 
inhabitants  by  all  commendable  devices  and  customs.  Also,  to 
encourage  all  the  industrial,  commercial,  domestic  and  other 
economies  possible  in  a  Coinmimity  of  individual  proprietor- 
ship. 

Sec.  3.  The  funds  necessary  to  promote  and  sustain  the  va- 
rious instrumentalities  of  improvement  contemplated  in  this 
Article  shall  be  provided  in  such  ways  as  the  Community  may 
from  time  to  time  determine. 

ART.     IV. 

Sec.  1.  The  officers  of  this  Community  shall  be  the  follow- 
ing designated,  viz :  Five  Trustees,  to  serve  during  the 
pleasure  of  the  parties  ;  a  President  and  three  Directors,  to  be 
chosen  annually ;  a  Board  of  Education,  consisting  of  three  or 
more  persons,  also  chosen  annually ;  likewise  a  Recorder,  a 
Treasurer,  a  Steward  and  such  others  as  may  be  found  nec- 
essary. All  these  officers  shall  serve  till  others  are  chosen  and 
ready  to  assume  their  official  responsibilities. 

Sec.  2.  The  powers  and  duties  of  the  several  officers  of  this 
Community,  not  indicated  by  their  titles,  nor  otherwise  herein 
before  specified,  shall  be  prescribed  from  time  to  time  by  their 
constituents  as  occasion  may  require. 

AIIT.  v. 

Sec.  1.  This  Community  shall  have  power  to  make  such 
Enactments  of  every  description,  not  repugnant  to  this  Con- 
stitution, as  may  be  deemed  necessary  to  its  highest  welfare. 

Sec.  2.  This  Constitution  may  be  amended,  altered  or  revis- 
ed, at  any  regular  meeting  of  the  Community,  subsequent  to 
the  one  at  which  proposals  for  so  doing  shall  have  been 
submitted,  by  a  two-thirds  vote  of  the  members  present  and 
acting  thereon. 

Now  therefore  in  full  ratification  of  this  Constitution,  in  all 
its  Articles,  Sections  and  Clauses,  we  have  hereunto  subscribed 
our  several  names,  at  the  dates  specified. 


; 


224  PRACTICAL   CHRISTIAN  SOCIALISM. 

Inq.  I  thank  you  for  the  full  and  clear  understanding  which 
this  proposed  Constitution  gives  me  of  a  Rural  Community. 
Every  thing  about  it  seems  practicable  and  judicious.  I  have 
110  doubt  many  Rural  Communities  will  be  formed  in  your 
Republic,  by  persons  unprepared  to  enter  into  more  intimate 
social  relations.  It  is  a  very  natural  and  easy  step  to  take, 
from  the  Parochial  Community  to  the  Rural,  or  even  directly 
out  of  the  old  social  state  itself.  I  was  puzzling  my  head 
much  at  your  first  annunciation  of  a  Rural  Community,  about 
how  the  real  estate  could  be  purchased  primarily,  how  held  in 
homesteads,  and  how  redeemed,  in  case  of  secession  or  death, 
so  as  to  preserve  an  integral  Domain  from  generation  to  gener- 
ation. But  the  whole  process  is  now  simple,  plain  and  feasible. 
I  am  sure  a  Rural  Community  would  be  exceedingly  desirable 
to  many  Adopters  of  your  General  Constitution,  who  might  not 
be  pleased  with  a  Joint  Stock,  nor  a  Common  Stock  Communi- 
ty. It  would  be  a  laudable  enterprise  to  form  a  nucleus  of  a 
Rural  Community  with  congenial  members,  say  in  New  Eng- 
land, and  then  locate  on  a  healthful,  convenient,  ample  Domain 
at  the  West.  The  combined  emigrants  would  be  able  to  carry 
their  neighborhood  and  many  of  its  advantages  with  them  to 
their  new  home  ;  instead  of  scattering  off,  family  by  family, 
among  strangers,  and  subjecting  themselves  to  all  manner  of 
social  privations,  as  has  heretofore  been  almost  unavoidable. 

Ex.  Yes  ;  and  after  becoming  well  settled  as  a  Rural  Com- 
munity, they  could,  if  they  pleased,  gradually  unite  more  and, 
more  closely  in  congenial  associations  among  themselves,  and, 
finally,  perhaps,  resolve  themselves  into  a  Joint  Stock,  or  even 
a  Common  Stock  Community.  Or,  such  as  chose  might  pass 
from  their  Rural  to  one  of  the  more  concentrated  Communities , 
which  would  be  likely  to  have  got  established  in  the  same 
general  vicinity.  The  formation  of  a  Rural  Community  might 
be  practicable  in  any  part  of  the  country  for  persons  adopting 
our  principles  and  polity,  whose  farms,  already  in  a  flourishing 
state,  should  lie  contiguous  or  nearly  so.  Half  a  dozen  land 
owners,  by  purchasing  estates  intervening  between  them,  could 
resolve  the  whole  into  an  integral  territorial  Domain.  They 
could  form  their  Community,  raise  their  Subscription  Loan. 


CONSTITUTIONAL   POLITY.  225 

elect  their  Trustees,  pass  their  real  estate  into  the  hands  of 
those  Trustees,  lay  off  their  Village  Site,  house  lots  and  home- 
steads, and  thus  consummate  all  the  arrangements  necessary  to 
their  new  social  state. 

Inq.  That  would  certainly  be  very  practicable,  and  I  have 
no  doubt  convenient  in  some  cases,  especially  in  future  stages 
of  your  Republic  when  converts  become  numerous.  At  pres- 
ent it  is  not  likely  to  occur  very  often ;  because  your  converts 
will  be  comparatively  few  and  far  between.  However,  there 
is  no  harm  in  looking  ahead,  and  forestalling  probable  future 
contingencies.  TJtis  your  large  development  of  hope  seems  to 
predispose  you  to  do,  and  I  confess  you  have  magnetized  mine 
somewhat 

Ex.  Well,  let  all  that  pass.  It  is  time  to  close  this  Conver- 
sation ;  and  as  the  next  constituent  and  confederate  body  of 
our  Republic  is  a  Joint  Stock  Community,  I  shall  try  to  gain 
time  by  referring  you  to  the  published  Constitution  and  Enact- 
ments of  The  Hopedale  Community.  You  can  easily  procure 
the  Pamphlet  containing  those  documents.  That  Community 
is  of  the  Joint  Stock  class.  It  is  an  established  actuality  of 
many  years'  standing.  By  reading  its  Constitution  and  Enact- 
ments you  will  obtain  an  insight  into  its  polity,  and  receive 
many  suggestions  applicable  to  all  our  contemplated  Communi- 
ties, such  as  it  would  be  almost  impossible  to  give  you  in  the  most 
elaborate  statements.  You  will  bear  in  mind  that  The  Hopedale 
Community  is  the  first  of  our  new  order  ;  that  it  was  founded 
und  partly  matured  long  before  the  General  Constitution  of 
our  Republic  was  adopted ;  and  that  sundry  slight  alterations 
in  the  Preamble  and  some  of  the  Articles  may  be  proper  in 
a  new  Joint  Stock  Constitution.  But  it  is  substantially  a 
model  for  a  new  Community  of  the  same  kind.  You  will 
procure  it,  and  tell  me  what  you  think  of  it  at  our  next  inter- 
view. 

29 


: 


226  PRACTICAL   CHRISTIAN  SOCIALISM. 


CONVERSATION  IV. 

Expositor  refers  to  the  Constitution  and  Enactments  of  The  Hopedale  Com- 
munity, which  Inquirer  has  had  under  examination  as  presenting  an 
actual  sample  of  Joint  Stock  Communities — Common  Stock  Communities 
considered — Proposed  Covenant  for  such  a  Community — Municipalities, 
States,  Nations,  the  Supreme  Unitary  Council — Article  VI.,  "  Govern- 
ment," considered — Particulars  of  the  several  Sections  noticed — Article 
VII.,  "  Religion,"  considered  in  its  several  Sections — Articles  VIII.  and 
IX.,  "  Marriage"  and  "  Education,"  briefly  noticed — Both  to  be  elaborately 
treated  in  Conversations  specially  devoted  to  them. 

Ex.  Have  you  procured  and  examined,  to  your  satisfaction, 
the  published  documents  which  I  commended  to  your  attention 
at  the  close  of  our  last  Conversation  ? 

Inq.  Yes,  and  they  have  furnished  me  a  great  deal  of  valua- 
ble information.  The  Constitution  and  Enactments  of  The 
Hopedale  Community  were  the  more  interesting  to  me,  because 
they  belong  to  the  world  of  actualities.  They  introduce  me  to 
demonstrative  realities.  The  most  unexceptionable  and  beau- 
tiful theories  involve  this  drawback,  that  they  have  not  yet  been 
tried,  and  may  not  work  well  in  practice.  It  seems  that  The 
Hopedale  Community  commenced  its  existence  under  great 
worldly  disadvantages,  struggled  through  many  trying  experi- 
ences, and  has  overcome  all  obstacles  ;  so  that  now,  after  more 
than  twelve  years  of  persevering  effort,  it  presents  itself  to 
beholders  an  established  and  prosperous  Institution.  I  am 
sure  that  no  intelligent  and  candid  person  can  read  the  little 
code,  which  comprises  its  Constitution  and  several  Enactments, 
without  being  impressed  with  the  conviction  that  Truth  and 
Righteousness,  Love  and  Wisdom,  have  unfolded  themselves 
in  that  Community  to  an  extraordinary  extent.  And  this  is  a 
sample  of  what  you  expect  the  Joint  Stock  Communities  of 
your  Republic  will  be  every  where  ? 

Re.  An  infantile  and  imperfect  sample.     For  it  is  not  yet 


CONSTITUTIONAL    POLITY.  227 

out  or  its  childhood,  and  has  only  made  a  decent  beginning. 
There  has  been  a  remarkable  guardianship  of  Divine  Provi- 
dence attending  the  formation,  location,  upbuilding  and  progress 
of  that  Community.  At  its  birth  most  friends  of  Association 
in  the  country  deemed  it  as  insignificant  as  it  was  harmless. 
It  was  regarded  as  a  root  out  of  dry  ground,  without  form, 
comeliness  or  strength.  Not  so,  however,  its  devoted  friends. 
They  had  faith  that  it  was  a  Social  Bethlehem,  which,  though 
least  among  the  Communities  of  Israel,  would  ultimately  be- 
come one  of  the  most  illustrious.  It  took  root  in  obscurity.  It 
learned  wisdom  by  experience,  and  gained  strength  in  the 
midst  of  adversity.  It  saw  Associations  and  Communities 
one  after  another  laid  in  their  graves,  which  at  their  outset 
would  have  disdained  its  own  poor  chance  in  the  world.  Thus 
it  lived  on  and  prospered  in  its  humility,  till  now  it  promises  to 
be  the  parent  of  a  numerous  progeny.  Still  it  is  but  a  child, 
and,  of  course,  an  imperfect  sample  of  what,  a  multitude  of 
Joint  Stock  Communities  in  the  Practical  Christian  Republic 
are  designed  to  be.  In  the  matter  of  unitary  economies  it  has 
hardly  made  a  commencement.  It  has  no  Unitary  Mansion, 
Bakery,  Refectory,  Baths  or  Laundry.  All  these  were  contem- 
plated by  its  founders  ;  and  the  genius  of  the  Community  will 
continue  to  demand  them  with  increasing  urgency  until  sup- 
plied. 

Inq.  Your  remarks  recall  the  thought  which  crossed  my 
mind  in  reading  those  documents,  that  the  cooperative  unities 
of  The  Hopedale  Community  were  not  as  conspicuous  as  I 
had  been  led  to  expect.  But  that  thought  was  lost  in  my  ad- 
miration of  the  many  good  things  which  have  been  secured,  or 
at  least  hopefully  commenced  by  the  Community.  And  after 
what  you  have  just  said  respecting  the  unitary  economies  con- 
templated in  the  future,  I  am  disposed  to  think  the  Hopedale 
people  have  accomplished  all  that  could  have  been  reasonably 
expected.  If  they  shall  be  as  faithful  to  their  enterprise  here- 
after as  heretofore,  I  cannot  doubt  that  its  genius  will  be 
gloriously  developed,  and  their  social  destiny  equal  your  highest 
anticipations. 

Ex.  I  am  glad  to  hear  you  speak  thus  considerately  and 


223  PRACTICAL  CHRISTIAN  SOCIALISM. 

cheeringly.  No  stranger  to  such  an  undertaking,  and  no  mere 
theorist,  can  justly  estimate  the  difficulties  to  be  overcome. 
Those  who  have  had  responsible  positions  in  attempts  to  es- 
tablish Communities  or  Associations  of  this  general  nature, 
know  what  it  costs,  in  money,  labor,  mental  energy  and  moral 
power,  to  gain  even  a  permanent  foothold  for  successful  opera- 
tions. You  do  justice,  therefore,  to  The  Hopedale  Community, 
in  making  the  allowance  you  have  for  their  imperfections,  and 
in  giving  them  credit  for  what  they  have  accomplished.  But  I 
need  not  descant  on  this  topic.  You  now  understand  all  that 
is  necessary  respecting  the  nature  and  peculiarities  of  our 
Joint  Stock  Communities. 

Inq.  Tell  me,  then,  what  I  need  to  know  relative  to  your 
proposed  Common  Stock  Communities.  I  am  quite  curious 
to  see  how  they  are  to  be  constituted  and  managed  under  your 
System. 

Ex.  Our  General  Constitution  prescribes  that "  Common  Stock 
Communities  shall  hold  and  manage  their  respective  Domains 
and  property  in  Common  Stock,  without  paying  individual  mem- 
bers profits  on  capital,  or  stipulated  wages  for  labor."  There 
are  persons  already  belonging  to  our  Republic,  and  will  doubt-' 
less  be  a  constantly  increasing  number  in  the  future,  who  aspire 
to  live  in  Community  with  kindred  minds  free  from  the  corro- 
sive cares  and  conflicts  of  separate  interests — the  continual 
vigilance,  calculation,  reckoning  and  trafficking  which  necessa- 
rily prevail  to  a  greater  or  less  extent  where  individuals  manage 
their  property  affairs  in  severally.  This  class  of  minds  would 
not  be  satisfied  with  membership  in  a  Parochial,  nor  in  a  Rural, 
nor  in  a  Joint  Stock  Community.  They  want  to  go  up  higher. 
Let  them  do  so.  At  least  let  them  make  the  attempt,  even 
though  they  should  fail.  I  have  no  doubt  that  some  of  them 
will  learn  that  they  are  not  exactly  the  unselfish,  wise  beings 
they  take  themselves  to  be.  And  in  this  particular  they  will 
only  learn  what  is  likely  to  be  learned  in  all  the  other  Com- 
munities. I  have  drafted  a  Compact  for  Common  Stock  Com- 
munities, which  provides  for  all  the  individualism  that  can 
well  exist  with  such  a  concentrated  Socialism.  Whoever  joins 
a  Common  Stock  Community  ought  to  have  great  confidence 


CONSTITUTIONAL    POLITY.  229 

in  his  or  her  fellow  members  generally,  as  to  their  moral  purity, 
intelligence  and  real  benevolence  of  heart.  Also,  great  frank- 
ness of  expression,  and  a  perfect  willingness  to  share  equally 
with  the  humblest  member  of  the  Community.  So  long  as 
he  or  she  shall  remain  a  member,  no  claim  is  to  be  made  for 
profit  on  capital  invested,  nor  for  compensation  of  labor  per- 
formed, nor  for  extra  allowances  of  a  pecuniary  nature.  All 
property  interests  are  reduced  to  a  common  level.  And  who- 
ever cannot  contentedly  stand  on  that  level  has  no  remedy  but 
to  retire  from  the  Community.  Provision  is  made  for  this ;  but 
as  it  is  due  to  the  Community  that  seceders  should  not  endan- 
ger its  existence  by  withdrawing  from  its  funds  the  full  amount 
credited  to  them  on  its  books,  I  have  stipulated  that  ten  per 
cent,  of  all  such  credits  should  inure  to  the  Community  in  ev- 
ery case  of  withdrawal.  But  I  will  submit  my  draft  of  a 
Common  Stock  Compact  without  further  introduction. 

CONSTITUTION 

For  a  Common  Stock  Community. 

We  whose  names  are  hereunto  subscribed,  being  members 
of  The  Practical  Christian  Republic,  and  aspiring  to  exemplify 
the  virtues  justly  expected  of  its  Communitive  Circle,  do  here- 
by enter  into  sacred  compact  with  each  other,  as  a  Common 
Stock  Community,  to  be  called 

The Community. 

And  we  do  make  with  each  other  and  establish  the  following 
Covenant,  to  ivit : 

1.  That  this  Community  shall  be  in  perpetual  confederation 
with  all  the  constituent  bodies  of  the  Practical  Christian  Re- 
public wheresoever  existing. 

2.  That  all  the  property  of  its  members,  for  the  time  being, 
shall  be  held  in  Common  Stock,  by  Five  Trustees  to  be  chos- 
en, qualified  and  instructed  by  The  Community  for  that  pur- 
pose. 

3.  That  all  the  members  shall  be  treated  as  coequal  breth- 
ren and  sisters,  under  a  common  unitary  system  of  arrange- 
ments. 


230  PRACTICAL  CHRISTIAN  SOCIALISM. 

4.  That  each  member,  originally  investing  property  in  the 
Common  Stock,  shall  be  credited  by  the  Trustees  for  the  same 
on  the  Financial  Books  of  the   Community,  and  also,  shall  be 
credited  from  year  to  year  with  his  or  her  equal  share  of  the 
net  increase  of  the  common  property,  if  on  a  fair  annual  ap- 
praisal there  shall  be  any  such  increase. 

5.  That  every  person  who  shall  have  resigned  membership, 
or  been  discharged  by  the  Community,  shall  be  paid  ninety  per 
cent,  of  the  amount  credited  to  him  or  her  as  investments  in 
the  Common  Stock  without  interest,  and  shall  give  a  written 
receipt  therefor  to  the  Trustees  in  full  of  all  demands;  all 
which  payments  shall  be  made  within  one  year  after  cessation 
of  membership. 

6.  That  every  member  shall  have  the  right  to  bequeath  or 
devise,  by  last  Will  and  Testament,  ninety  per  cent,  of  the 
amount  credited  to  him  or  her  on  the  Community  Books  as  in- 
vestments in  the  Common  Stock ;  which  shall  be  paid  within 
one  year  after  the  Testator's  decease  without  interest.     But  if 
any  member  die  intestate  the  Community  shall  inherit  all  his 
or  her  property,  and  the  same  shall  be  reckoned  as  a  part  of  its 
current  income. 

7.  That  the  whole  Community  shall  be  arranged  into  Fami- 
lies, varying  from  nine  to  twenty-five  persons,  at  least  one 
third  of  whom  shall  be  members,  as  distinguished  from  proba- 
tioners and  dependents. 

8.  That  each  family  shall  be  formed  on  the  principle  of  elec- 
tive affinity,  with  due  regard  to  the  common  convenience,  shall 
be  provided  with  domiciliary  and  all  other  accommodations 
suited  to  the  reasonable  wants  of  its  inmates  on  a  footing  of 
equality  with  all  the  other  families,   shall  choose  its  domestic 
Father  and  Mother  as  occasion  may  require,  and  shall  manage 
its  own  internal  affairs  in  all  respects  not  contrary  to  positive 
Community  regulations. 

9.  That  the   Fathers   and  Mothers  of  the  several   Families, 
for  the  time  being,  shall  constitute  a   Community  Legislative 
Council ;  and  that  two -thirds  of  said  Council  acting  in  concur- 
rence with  three  of  the   Trustees  shall  have  power  to  enact 
any   regulation,   appoint  any   official   servant,   authorize  any 


CONSTITUTIONAL  POLITY.  231 

measure,  and  determine  any  question,  deemed  necessary  to  the 
general  welfare  of  the  Community.  Provided  nevertheless, 
that  if  the  minority  of  said  Council,  or  of  the  Trustees,  shall 
deem  the  decision  of  the  majority  in  any  case  a  violation  of 
this  Covenant,  or  of  the  Constitution  of  The  Practical  Christian 
Republic,  they  may  make  an  appeal  to  the  Community  at 
large,  and  the  decision  thereof,  by  a  two-thirds  vote  of  the 
members  present  and  acting  in  regular  meeting,  shall  be  final. 

10.  That  the    Five  Trustees  of  this   Community  shall  be 
elected  by  the  members  at  large  by  a  two-thirds  vote  of  all  pres- 
ent and  acting  in  a  regular  meeting  duly  notified  for  that  pur- 
pose, to  serve  during  mutual  satisfaction ;  that  they  shall  be 
required  to  execute  and  enter  for  record  in  the  Registry  of  Deeds 

for  the. County  of ,  and  also  in  the  Community  archives, 

a  Declaration  of  Trust  explicitly  setting  forth  their  powers, 
obligations  and  liabilities ;  and  that  any  three  of  them,  but 
never  a  less  number,  shall  be  competent  to  receive  and  to  exe- 
cute conveyances  of  real  estate  in  behalf  of  the  Community. 

11.  That  the  Trustees  shall  be  required  to  keep  reliable  rec- 
ords of  their  official  transactions,  accurate  Book  Accounts  ex- 
hibiting plain  statements  of  the   Community  Finances  from 
month  to  month,  and  well  arranged  Files  of  all  papers  worthy 
of  preservation.     Also,  that  their  Records  and  Accounts  shall 
always  be  subject  to  the  inspection  of  any  member  desirous  of 
examining  them,  that  they  themselves  shall  at  all  times  be 
subject  to  Community  instructions,  and  that  they  shall  make 
an  explicit  Financial  report  to  their  constituents  at  least  once 
every  year. 

12.  That  the  Legislative   Council  shall  be  required  to  keep 
ample  and  explicit  records  of  their  proceedings ;  and  that  all 
proceedings  of  the   Community  in  commons  assembled  shall 
be  recorded  by  a  Scribe  annually  elected  for  that  purpose. 

13.  That  all  the  members,  probationers  and  dependents  of 
this  Community,  capable  of  industrial  exertion  shall  cheerfully 
render  their  services  in  some  useful  occupation  during  such  a 
number  of  hours  per  day,  week,  month,  quarter  or  year,  not 
exceeding  an  average  of  more  than  hours  per  week,  as 


232  PRACTICAL  CHRISTIAN  SOCIALISM. 

the  constituted  authorities  of  the   Community  may  from  time 
to  time  determine. 

14.  That  requisitions  for  industrial  services  shall  be  equita- 
bly made  on  Families  as  such,  according  to  their  respective 
aggregate  ability  to  render  the  same,  leaving  each  to  fulfil  its 
obligations  according  to  internal  adjustments  most  convenient 
to  its  own  operatives. 

15.  That  supplies  of  every  description,  intended  for  domestic 
consumption  or  use,  shall  be  equitably  furnished  to  families  as 
such,  according  to  their  respective  aggregate  wants,  leaving  each 
to  distribute  the  same  in  detail  among  its  inmates,  as  the  official 
heads  or  responsible  members  thereof  may  determine. 

16.  That  all  rights,  privileges  and  advantages  guarantied  or 
afforded  by  the  Community  shall  always  be  dispensed  as  justly, 
seasonably  and  satisfactorily  as  circumstances  and  the  nature 
of  the  case  will  possibly  admit. 

17.  That  the  best  provisions  shall  be  made  for  religious, 
moral,  intellectual  and  social  improvement,  which  the  Trustees, 
Legislative  Council  and   Community  at  large  may  be  able  to 
institute. 

18.  That  no  person  shall  be  admitted  a  member  of  this  Com- 
munity without  having  resided  on  its  Domain  at  least  one 
year,  nor  without  being  recommended  by  some  Family  declar- 
atively  willing  to  adopt  him  or  her  into  the  same,  nor  without 
personally  subscribing  this   Covenant  in  the  presence  of  at 
least  three  Trustees. 

19.  That  no  person  shall  be  retained  a  member  of  this  Com- 
munity against  his  or  her  declared  will,  nor  after  an  absence  of 
two  years  without  just  cause,  nor  after  persistently  setting  at 
naught  any  fundamental  principle  or  requirement  of  this  Cov- 
enant, nor  after  having  proved  so  uncongenial  that  no  Family 
in  the   Community  is  willing  to  have  him  or  her  an  inmate 
thereof. 

20.  That  this   Community  shall  contract  no  debt  out  of  the 
membership  of  The  Practical  Christian  Republic,  nor  within 
the  same  except  for  temporary  necessity  or  convenience. 

21.  That  this   Community  shall  steadily  aim  to  christianize 
the  production,  distribution  and  consumption  of  property,  by 


CONSTITUTIONAL  POLITY.  233 

conscientiously  subjecting  every  process  thereof  to  the  test  of 
acknowledged  divine  principles,  and  eschewing  all  customs 
-and  practices  obviously  incompatible  with  those  principles. 

Finally,  we  severally  and  solemnly  declare  that  we  are  con- 
scious of  no  selfish  motive  in  entering  into  this  Communal 
Covenant.  That  we  seek  no  exemption  from  toils,  cares  or 
burdens,  by  imposing  them  wrongfully  on  others.  That  we 
desire  no  domination  over  the  persons,  consciences  or  affairs  of 
our  associates.  That  we  deem  it  more  blessed  to  give  than  to 
receive,  and  to  serve  than  be  served.  That  we  are  willing  to 
be  reproved,  and  to  reprove  others,  for  all  wrong,  frankly  in  the 
spirit  of  meekness.  That  according  to  our  ability,  we  are  de- 
termined to  do  more  towards  producing  the  necessaries  of  life 
than  towards  consuming  them.  That  we  are  resolved  to  be 
content  with  plain  wholesome  food,  raiment  and  personal  ac- 
commodations ;  and  to  stand  on  a  level  with  each  other  in 
respect  to  all  the  advantages  and  disadvantages  of  this  Com- 
munity. That  we  pledge  ourselves  during  our  membership 
never  to  demand  interest  or  profits  on  capital  invested  in  its 
Common  Stock,  nor  wages  for  labor  performed.  Also,  to  resign 
our  membership  therein  when  we  cannot  cheerfully  conform  to 
all  our  Covenant  engagements.  Also,  in  case  we  shall  ever 
leave  this  Community  for  any  cause,  to  accept  ninety  per  cent, 
of  the  capital  credited  to  us  individually  on  the  Financial 
Books  thereof,  at  any  time  within  one  year  after  cessation 
of  membership,  and  thereupon  to  receipt  the  Community  au- 
thorities in  full  of  all  demands. 

Now  therefore,  in  full  confirmation  of  this  our  Communal 
Covenant,  in  all  its  articles,  stipulations  and  clauses,  as  imper- 
atively binding  us  individually,  with  our  respective  heirs, 
executors,  administrators,  assigns  and  legal  representatives 
of  every  description,  to  the  Community,  and  mutually  to  each 
other,  we  have  hereunto  severally  subscribed  our  names,  at  the 
place  and  time  designated  opposite  the  same. 


Such  is  the  Constitutional  Compact  which  I  propose  for  a 
30 


234  PRACTICAL  CHRISTIAN  SOCIALISM. 

Common  Stock  Community.  It  may  be  imperfect  in  some 
particulars  and  need  amendment ;  but  it  will  serve  as  an  ap- 
proximation at  least  to  the  true  one  required.  It  will  also 
suggest  the  form  of  Covenant  suitable  for  a  Common  Stock 
Family  of  any  size,  gathered  within  the  limits  of  a  Rural,  or 
of  a  Joint  Stock  Community. 

Inq.  You  mean  by  a  Common  Stock  Family,  in  this  connec- 
tion, the  same  that  is  contemplated  in  the  last  clause  of  Sec.  4, 
Article  V.  of  your  General  Constitution,  viz:  "Common  Stock 
Families  may  also  be  formed  within  Rural,  and  Joint  Stock 
Communities,  when  deemed  desirable  and  practicable;  in  which 
case  such  Families  shall  not  be  considered  Integral  Communi- 
ties, but  as  constituent  portions  of  the  Communities  on  whose 
Domains  they  respectively  reside  ?" 

Ex.  You  understand  me  correctly.  It  was  deemed  wise  to 
provide  for  the  formation  of  such  Commom  Stock  Families 
within  Rural  and  Joint  Stock  Communities,  because  it  might 
often  happen  that  a  few  persons  in  such  Communities  would 
desire  thus  to  associate,  and  could  do  so,  not  only  without  det- 
riment to  others,  but  with  great  advantage  to  themselves. 
Such  a  Family  in  one  of  those  Communities  would  stand  in 
the  same  relation  to  the  Community  as  an  ordinary  family,  and 
would  differ  only  in  numbers  and  internal  arrangements.  Out- 
side of  itself  it  would  enjoy  all  the  advantages  afforded  by  the 
Community  to  which  it  belonged,  and  within  itself  it  might 
make  all  the  improvement  which  its  Common  Stock  arrange- 
ments were  calculated  to  secure.  Besides,  if  any  of  its  inmates 
should  find  they  had  undertaken  more  than  they  were  capable 
of  carrying  through,  they  could  easily  recede  into  the  ordinary 
social  positions  of  their  Community  associates.  The  Common 
Stock  plan  could  be  tried  with  great  ease  and  little  risk  under 
such  circumstances.  If  it  worked  well,  the  Family  formed 
within  a  Rural  or  a  Joint  Stock  Community  would  become  a 
nursery  for  a  Common  Stock  Community,  and  might  at  any 
time  unite  with  kindred  Families  elsewhere  in  purchasing  a 
Domain  and  establishing  a  Community  of  their  own  kind. 
And  if  the  experiment  failed  in  any  case,  there  would  be  no 
serious  loss  or  inconvenience  attending  its  failure.  What  do 


CONSTITUTIONAL    POLITY.  235 

you  think  of  this  kind  of  Community,   and   of  my  proposed 
Compact  for  its  organization  ? 

Liq.  On  paper  the  thing  looks  well.  There  is  something  so 
unselfish,  noble,  loving  and  harmonious  in  it,  that  I  confess  I 
should  greatly  prefer  your  Common  Stock  Community  to  either 
of  the  other  kinds,  if  I  had  confidence  enough  in  my  own  vir- 
tue and  that  of  my  proposed  Communal  associates.  But  that, 
I  fear,  would  prove  fatal.  Poor  human  nature  has  so  many 
selfish  tendencies  besides  the  mere  love  of  money,  so  many 
weak  points,  so  many  uncomfortable  twistifications,  and  is  so 
undeveloped  in  true  Wisdom,  that  I  am  afraid  of  myself  and 
of  all  mankind.  Intimacy  is  a  fearful  ordeal.  Thousands 
imagine  they  feel  a  high  regard  for  persons  with  whom  they 
have  had  only  a  slight  acquaintance.  They  admire  and  con- 
fide in  them  greatly.  And  they  suppose  that  to  live  with  such 
choice  specimens  of  humanity  on  terms  of  daily  intimacy  would 
be  little  less  than  Paradise.  But  unfortunately  few  human 
beings  are  wise  and  good  enough  to  bear  a  close  acquaintance, 
without  exciting  disappointment  and  contempt,  if  not  offense 
and  disgust,  in  the  very  persons  who  were  charmed  with  them 
while  "  distance  lent  enchantment  to  the  view."  I  know  that 
the  fault  is  often  greater  in  the  admirers  than  in  the  admired ; 
since  the  admiration  felt  is  altogether  too  poetic,  and  the  judg- 
ment finally  pronounced  proportionately  unjust.  It  requires 
wisdom  and  goodness  to  criticise  justly,  as  well  as  to  bear  crit- 
icism trin in phantly.  Still,  practically  the  ordeal  of  daily  inti- 
macy is  a  fearful  one.  If  familiarity  did  not  breed  contempt, 
it  would  reduce  the  poetry  of  "  Liberty,  Equality  and  Frater- 
nity" to  unmistakable  and  sometimes  tedious  prose.  Aside 
from  these  reflections  and  their  concomitant  distrust  of  human 
nature  in  its  present  development,  I  cannot  see  a  single  objec- 
tion to  your  plan  of  a  Common  Stock  Community.  I  sincerely 
wish  your  Republic  may  have  a  generous  sprinkling  of  this 
kind  of  Communities.  I  think  the  provision  you  have  made 
for  the  establishment  of  such  is  eminently  wise,  and  I  have  no 
doubt  that  many  will  deem  it  the  brightest  feature  in  your  So- 
cial System.  I  think  so,  because  something  of  this  high  Com- 
munitive  nature  has  been  the  dreamy  ideal  of  a  true  human 


236  PRACTICAL  CHRISTIAN  SOCIALISM. 

society  in  all  ages  of  the  world,  from  the  days  of  Pythagoras, 
Plato  &c.,  down  to  our  living  Communistic  theorists.  The 
grand  difficulty  will  be  to  find  people  enough  of  the  right 
stamp  to  unite  happily  in  such  Communities. 

Ex.  I  fully  appreciate  the  general  truth  and  pertinency  of 
what  you  have  said.  My  personal  experience  and  observation 
run  in  the  same  channel ;  and  I  was  once  or  twice  on  the  eve 
of  interrupting  you  with  the  suggestion  that  you  must  be  a 
kind  of  Clairvoyant,  who  had  read  a  lesson  out  of  my  own 
mental  registry.  For  I  could  hardly  believe  my  inquirer  old 
enough  to  have  learned  by  actual  experience  and  observation 
so  much  of  anti-poetic  and  homely  truth.  But  waiving  this,  I 
will  only  say,  that  Common  Stock  Communities  have  existed 
here  and  there  in  different  countries  of  the  earth  for  thousands 
of  years,  that  there  is  a  natural  want  of  them  in  a  comprehen- 
sive Social  System,  that  they  are  likely  to  work  better  in  a 
general  confederacy  like  The  Practical  Christian  Republic  than 
as  constituting  a  uniform  and  exclusive  Communal  scheme  of 
their  own,  and  that  if  they  do  not  benefit  my  System  they  cer- 
tainly cannot  harm  it. 

Inq.  I  cordially  agree  with  you  ;  and  if  you  please  you  may 
now  proceed. 

Ex.  Communal  Municipalities  come  next  in  the  series  of 
organizations  contemplated  in  our  Republic.  These  will  con- 
sist of  two  or  more  Communities,  whether  Parochial  or  Inte- 
gral, combined  as  in  a  Town  or  City  for  municipal  purposes 
necessary  to  their  common  welfare  ;  which  purposes  must  be 
such  as  would  be  impracticable  or  extremely  difficult  of  accom- 
plishment by  one  Community  alone.  It  is  anticipated  that  in 
process  of  time,  perhaps  at  no  distant  day,  Communities  will 
be  formed  near  each  other.  Their  Domains  may  adjoin,  or 
they  may  be  so  contiguous  as  to  render  a  municipal  union  of 
two  or  more  Communities  exceedingly  convenient,  if  not  ab- 
solutely necessary.  It  will  be  unwise  for  any  Community  to 
be  very  large.  From  five  hundred  to  fifteen  hundred  people, 
or  two  thousand  at  the  extreme,  would  be  as  many  as  ought  to 
be  concentrated  in  a  single  Community.  A  large  population 
would  impair  unity,  concert  and  effectiveness  of  action.  They 


CONSTITUTIONAL    POLITY.  2'.J7 

could  neither  deliberate  nor  execute  so  well  in  respect  to  any 
of  their  common  interests.  Besides,  it  is  unnatural  for  more 
than  about  fifteen  hundred,  or  at  the  outside  two  thousand  per- 
sons, to  be  closely  associated  in  a  simple  organization.  Hence 
it  is  common  to  find  them  forming  new  societies,  by  off-shoots, 
even  before  numbers  reach  this  maximum.  Like  bees  they 
must  needs  swarm  and  have  a  new  hive.  It  was  necessary, 
therefore,  in  the  Constitution  of  our  Republic,  to  provide  for 
the  Municipality,  as  a  natural  combination  of  two  or  more 
distinct  Communities.  This  will  obviate  the  necessity  of  ever 
having  inconveniently  large  Communities,  and  will  encourage 
the  formation  of  new  ones  side  by  side  with  the  parent  hive, 
or  at  least  in  close  contiguity  with  some  kindred  body.  Thus 
situated  they  may  form  a  confederate  Municipality  of  any  size 
they  please,  from  that  of  the  smallest  of  our  common  town- 
ships, to  that  of  a  large  City  or  County.  It  is  easy  to  see.  that 
vast  advantages  will  arise  from  clustering  our  Communities 
together  in  such  Municipalities.  I  will  not  stop  to  mention 
even  the  more  important  of  these  advantages,  since  any  intel- 
ligent mind  can  readily  imagine  them.  All  I  need  to  say  now 
is,  that  the  Municipalities  will  be  formed,  not  to  overrule  ar- 
bitrarily the  Integral  Communities,  nor  to  assume  any  of 
their  merely  local  responsibilities,  but  to  promote  their  common 
welfare,  by  doing  many  things  necessary  to  that  welfare,  which 
otherwise  could  not  be  done  without  great  difficulty  and  per- 
haps not  at  all.  All  this  belongs  to  the  future,  and  cannot  be 
provided  for  otherwise  than  in  the  general  manner  prescribed 
in  the  Constitution  before  us,  until  the  first  occasion  for  forming 
a  Municipality  shall  actually  arrive.  Then  the  Communities 
proposing  to  enter  into  a  municipal  union  will  elect  their 
delegates  to  form  the  Compact  necessary  to  such  union.  The 
Convention  of  delegates  so  elected  will  send  out  the  Compact 
agreed  upon  to  their  constituents  in  the  several  Communities 
concerned ;  which,  if  ratified  by  the  requisite  majority,  will  of 
course  go  into  operation  ;  and  thus  the  new  Municipality  will 
become  an  established  organization. 

Jnq.  You  have  made  no  draft  of  a   Constitution  for  a  Com- 
munal Municipality? 


238  PRACTICAL  CHRISTIAN  SOCIALISM. 

Ex.  Certainly  not.  I  thought  it  quite  unnecessary,  and  even 
improper.  That  matter  cannot  fail  to  take  good  care  of  itself  in 
its  own  time  and  place,  if  the  Integral  Communities  shall  be 
fairly  started. 

Inq.  Probably  you  are  right  on  this  point.  Next  come  your 
Communal  States,  which  I  suppose  are  to  be  somewhat  analo- 
gous to  the  States  composing  the  American  Union.  I  think  I 
understand  how  Municipalities  would  confederate  and  combine 
in  a  State.  The  same  principle  would  be  followed  out  which 
is  to  govern  the  formation  of  a  Municipality,  and  the  process 
would  be  similar,  only  on  a  wider  scale.  Next  comes  the 
Communal  Nation  on  the  same  principle,  and  by  substantially 
the  same  process.  And  then  follows  ultimately  the  grand 
Fraternity  of  Nations,  to  be  represented  by  Senators  in  the 
Supreme  Unitary  Council.  The  serial  combination,  from  the 
Municipality  upward,  seems  to  follow  a  natural  order  of  as- 
cending gradation,  and  its  outlines  are  characterized  by  a 
simplicity  as  understandable  as  the  designed  results  are  majes- 
tic and  sublime.  I  will  not  trouble  you  for  further  explanations 
of  the  Article  on  Organization.  What  you  have  already  offered 
is  sufficient.  I  now  understand  the  organic  structure  of  your 
Republic,  so  far  at  least  as  it  need  be  understood  in  theory. 

Ex.  I  will  pass  then  to  Article  VI.,  entitled  Government. 
This  contains  six  Sections.  The  first  declares  self-government 
in  the  Individual,  the  Family  and  the  primary  congenial  Asso- 
ciation, under  the  immediate  sovereignty  of  divine  principles, 
to  be  the  basis  of  moral  and  social  order  in  our  Republic-. 
Therefore,  all  governmental  powers  vested  in  the  Municipality, 
the  State,  the  Nation,  and  the  Supreme  Unitary  Council,  shall 
be  such  as  are  obviously  beneficent,  and  such  as  cannot  be 
conveniently  exercised  by  the  primary  Communities.  And  the 
confederate  bodies  are  prohibited  from  ever  assuming  to  exer- 
cise governmental  powers  not  clearly  delegated  to  them  by 
their  constituents.  This  is  true  Christian  Republicanism.  It 
subjects  all  human  government  to  the  sovereignty  of  divine 
principles,  magnifies  self-government  into  its  just  importance, 
throws  back  the  responsibilities  of  government  where  they 
ought  to  rest,  and  prohibits  the  assumption  of  all  power  not 


CONSTITUTIONAL   POLITY.  239 

delegated  by  the  people  themselves.  It  is  making  government 
a  natural  cone,. with  a  broad  base  and  a  narrow  apex.  The 
people  will  govern  themselves  almost  entirely,  as  individuals, 
families  and  Integral  Communities.  The  Municipalities  will 
be  limited  to  a  well  defined  sphere  of  prerogatives.  So  will 
the  States.  So  will  the  Nations.  So  will  the  Supreme  Uni- 
tary Council.  And  though  each  successive  sphere  widens  the 
diameter  of  its  scope,  it  will  narrow  in  respect  to  the  discretion- 
ary power  delegated  to  it.  The  interests  to  be  supervised  and 
the  authority  to  govern  will  be  specific.  Thus  government  will 
grow  more  and  more  simple  in  its  ends  and  machinery  as  it 
ascends  above  its  primary  sources. 

The  second  Section  prescribes  that  all  the  Communities 
shall  do  their  utmost  to  ensure  their  respective  members  and 
dependents  a  full  realization  of  the  guaranties  specified  in 
Article  L,  Object  4.  But  if  unable  to  do  so  single  handed,  they 
may  unite  with  sister  Communities  to  do  it.  Doubtless  this 
will  sometimes  be  necessary,  and  often  convenient.  A  strong 
Municipality  may  easily  ensure  some  of  those  guaranties  which 
a  single  Community  cannot.  The  same  Section  prescribes 
that  each  Community  shall  have  the  right  to  control  all  its 
domestic  and  internal  affairs  without  interference,  and  shall  be 
subject  only  to  governmental  prerogatives  specifically  delegated 
or  referred  to  other  confederate  bodies. 

The  third  Section  prescribes  the  process  by  which  Munici- 
palities are  to  be  formed  and  organized.  The  fourth  and  fifth 
Sections  relate  to  the  formation  of  States,  Nations  and  the 
Supreme  Union.  All  this  you  understand. 

The  sixth  Section  prohibits  all  official  display  of  dress, 
pomp,  parade,  arrogance  and  needless  governmental  show. 
Likewise  all  compensation  for  official  service  beyond  the  aver- 
age paid  to  the  first  class  of  operatives  at  large.  It  speaks  for 
and  commends  itself  to  all  who  abhor  the  worship  of  bau- 
bles, the  pampering  of  mortal  vanity,  and  the  exorbitance 
of  rulers. 

Inq.  And  I  am  one  of  that  number.  God  grant  that  your 
Republic  may  never  fall  into  such  wretched  idolatry  and  ex- 


240  PRACTICAL  CHRISTIAN  SOCIALISM. 

travagance.  I  approve  the  prohibitions  in  the  sixth  Section 
with  all  my  heart.  If  practically  carried  out,  it  will  be  a  new 
exhibition  under  the  sun.  But  it  is  perfectly  accordant  with 
the  genius  of  your  Social  System.  I  think  you  may  take  up 
the  next  Article  without  delay. 

Ex.  That  is  the  Vllth,  and  is  entitled  Religion.  It  contains 
three  Sections.  The  first  sets  forth  that  our  Republic  insists 
only  on  the  essentials  of  faith  and  practice  affirmed  in  Article 
II. ;  the  Christian  Religion  being  acknowledged  as  one  of 
fundamental  divine  principles  and  preeminently  practical. 
Therefore  no  uniform  religious  or  ecclesiastical  system  of 
externals  shall  be  established,  nor  shall  any  rituals,  forms,  cere- 
monies or  observances  whatsoever  be  either  instituted  or 
interdicted ;  but  each  Community  shall  determine  for  itself, 
with  due  regard  to  the  conscientious  scruples  of  its  own  mem- 
bers, all  matters  of  this  nature. 

The  second  Section  recognizes  God,  by  his  Holy  Christ 
Spirit,  as  the  raiser  up  and  qualifier  of  all  true  religious  teach- 
ers, and  declares  that  the  Republic  shall  not  assume  to 
commission,  authorize  or  forbid  any  person  to  preach  or  teach 
religion.  But  each  Community  may  invite  any  person,  deemed 
worthy  of  confidence,  to  be  their  religious  teacher  on  terms 
reciprocally  satisfactory  to  the  parties  concerned. 

The  wisdom  of  these  positions  will  commend  them,  I  am 
sure,  to  the  admiration  of  all  truly  conscientious,  intelligent 
and  charitable  thinkers.  As  Practical  Christians,  following  out 
our  highest  convictions,  we  could  plant  ourselves  on  no  other 
ground.  But  you  have  been  sufficiently  inducted  into  our 
principles  on  all  these  points,  and  I  will  not  multiply  useless 
words. 

The  third  Section  prescribes  the  holding  of  general  religious 
meetings  'once  in  three  months  throughout  the  Republic,  and 
the  formation  of  Quarterly  Conferences  in  every  region  of 
country  inhabited  by  any  considerable  number  of  members.  It 
indicates  the  powers  and  duties  of  such  Conferences,  and 
requires  that  they  shall  be  organized  as  religious  bodies  under 
a  written  Constitution.  The  nature  and  authority  of  these 
Quarterly  Conferences  will  fully  appear  from  the  Constitution 


CONSTITUTIONAL    POLITY.  241 

of  the  only  one  yet  established,  viz.,  The  Hopedale  Quarterly 
Conference ;  a  copy  of  which  may  be  obtained  at  any  time  on 
application  to  its  Recorder.  This,  with  slight  verbal  altera- 
tions, will  serve  as  a  model  Constitution  for  all  Quarterly 
Conferences  hereafter  formed,  leaving  the  door  open,  of  course, 
for  all  possible  improvements. 

Inq.  I  have  110  objection  whatever  to  make  to  any  thing  in 
your  Article  on  Religion.  Every  thing  about  it  strikes  me 
favorably.  I  think  the  Quarterly  Conference  organizations 
necessary  in  their  place,  and  that  they  will  greatly  conduce  to 
the  religious  unity,  vigor  and  prosperity  of  the  Republic.  In 
making  converts  and  admitting  them  into  the  Adoptive  Circle, 
I  am  confident  these  Conferences  will  render  the  general  cause 
an  indispensable  service.  I  admire  this  provision  of  the  Gen- 
eral Constitution.  It  plants  trees  which  will  bring  forth  much 
fruit. 

Ex.  Article  VIII.  is  entitled  Marriage.  It  contains  three 
Sections.  The  first  sets  forth  the  sacred  importance  of  Mar- 
riage ;  assigns  it  to  the  special  oversight  of  the  Preceptive  and 
Parentive  Circles  ;  recommends  those  Circles  to  universal 
confidence  as  counsellors  in  all  cases  of  matrimonial  negotia- 
tion, contract  and  controversy  ;  leaves  persons  who  are  averse 
to  such  interposition  at  full  liberty  to  act  on  their  own  respon- 
sibility ;  and  makes  it  the  perpetual  duty  of  those  Circles  to 
enlighten  the  public  mind  relative  to  the  requisites  of  true 
marriage,  and  to  elevate  the  institution  within  our  Republic  to 
the  highest  possible  plane.  The  second  Section  prescribes 
the  proper  solemnization  and  registry  of  marriages.  The  third 
relates  to  divorce  and  other  separations  of  the  connubial  bonds. 
The  whole  Article  is  plain,  and  I  think  unobjectionable  in  its 
prescriptions.  But  I  shall  treat  of  Marriage  by  itself  minutely 
hereafter,  when  you  will  have  ample  opportunity  to  criticise 
my  positions. 

Inq.  Then  I  will  defer  all  inquiries  and  remarks  on  the  sub- 
ject until  our  Conversations  on  it. 

Ex.  Article    IX.  is    entitled   Education.     It   sets   forth  the 
fundamental  importance  of  a  sound  and  universal  education  of 
our  rising  generation,   indicates  the  general  characteristics  of 
31 


242  PHACTICAL   CHRISTIAN  SOCIALISM. 

such  an  education,  commends  the  cause  of  education  to  the 
special  care  of  the  Preceptive  Circle,  and  pledges  the  whole 
Ilepublic  to  promote  it  by  every  reasonable  effort.  I  shall  also 
treat  of  Education  by  itself  explicitly  in  Conversations  exclu- 
sively devoted  to  the  subject;  and  therefore  suggest  that  we 
defer  its  further  exposition  till  that  time. 


CONSTITUTIONAL    POIJTY.  243 


CONVERSATION  V. 

Article  X.,  "  Property,"  taken  up  trad  considered — Some  sharp  criticism 
on  people's  being  the  Lord's  stewards — also  on  the  prescribed  maximum 
price  of  personal  services  inside  the  Republic — also  on  prices  in  trade — 
Interest  on  capital  considered — The  restriction  against  contracting  debts 
outside  the  Republic  exceeding  three-fourths  of  one's  property — Giving 
and  receiving  real  estate  securities — Making  and  selling  shammy  articles 
&c. — Prospective  Mutual  Banking,  Insurance  and  Mutual  Exchange — Out- 
lines of  Mutual  Banking  &c. 

Inq.  Three  Articles  of  your  Constitution  still  remain  to  be 
considered.  The  next  in  order  is  Article  X.,  entitled  Property. 
This  struck  me  as  worthy  of  serious  and  critical  attention.  It 
opens  with  an  acknowledgment  that  all  property  is  primarily 
the  Creator's,  provided  by  him  for  the  use  of  mankind  during 
their  lifetime  on  earth,  and  therefore  ought  to  be  acquired,  used 
and  disposed  of  in  strict  accordance  with  the  dictates  of  jus- 
tice and  charity.  Hence  it  proceeds  to  declare  that  the 
members  of  your  Republic  shall  consider  themselves  stewards 
in  trust,  under  God,  of  all  property  coming  into  their  possession, 
and,  as  such,  imperatively  bound  not  to  consume  it  on  their 
inordinate  lusts,  nor  to  hoard  it  up  as  a  mere  treasure,  nor  to 
employ  it  to  the  injury  of  any  human  being,  nor  to  withhold  it 
from  the  relief  of  distressed  fellow  creatures,  but  always  to 
use  it  as  not  abusing  it  for  strictly  just  and  benevolent  and 
commendable  purposes. 

Ex.  And  certainly  you  can  have  no  objection  to  any  thing  of 
all  this  ? 

Inq.  Indeed  I  have  none.  I  approve  and  admire  the 
whole  of  it  heartily.  But  I  was  going  to  say,  that  the  leading 
ideas  of  it  have  been  affirmed  by  our  best  religious  teachers  in 
nil  ages  of  the  Christian  Dispensation ;  perhaps  to  a  certain 
extent  by  the  best  ethical  writers  of  all  religions  and  times. 
And  the  emery  came  up  in  my  mind,  why  the  great  majority  of 


244  PRACTICAL  CHRISTIAN  SOCIALISM. 

the  Christian  Church  have  so  sadly  ignored  and  contravened 
this  doctrine  in  practice  ?  Also,  whether  your  Practical  Chris- 
tian Republic  is  likely  to  be  conscientiously  strict  in  carrying  it 
out? 

Ex.  It  would  be  wonderful  if  many  of  our  members  should 
not  come  short  on  this  point,  as  on  many  others  made  promi- 
nent in  their  Constitution.  But  I  will  mention  some  reasons 
for  believing  that  they  will  pay  a  far  more  scrupulous  respect 
to  the  doctrine  than  it  has  received  in  the  old  order  of  society, 
either  in  Church  or  State.  Those  reasons  are  the  following  : 

1.  Our  whole  movement  has  a  marked  and  multiform  ref- 
erence to  the  right  use  of  property.  Our  eyes  are  open  to  the 
anti-christian  uses  of  property,  and  cannot  easily  be  closed  to 
the  ever-recurring  question,  What  does  true  righteousness 
require  respecting  property  ?  2.  We  have  acknowledged  the 
sovereignty  of  divine  principles  as  supreme.  These  are  so 
explicitly  stated,  and  require  so  thorough  an  application  to  all 
human  affairs,  that  obvious  abuses  of  property  cannot  long 
escape  rebuke.  3.  Our  specific  guaranties  and  Communal 
arrangements  must  necessarily  fix  the  general  attention  almost 
constantly  on  the  workings  of  property,  especially  its  accumu- 
lation and  distribution.  4.  Our  strong  moral  prohibitions 
relative  to  intemperance,  war,  slavery  and  other  notoriously 
prolific  evil  customs,  will  operate  as  strong  safeguards  against 
the  abuse  of  property.  5.  The  solemn,  explicit  and  prominent 
declaratory  prescriptions,  as  well  as  prospective  provisions 
of  the  Article  before  us,  render  it  quite  impossible  that  property 
abuses  should  go  long  unchecked  in  our  Republic.  The  whole 
genius  of  my  Social  System  is  in  favor  of  property  righteousness, 
and  against  property  iniquity.  For  these  reasons  I  am  confi- 
dent that  The  Practical  Christian  Republic,  notwithstanding 
many  incidental  short-comings,  will  do  honor  to  its  professions 
relative  to  this  important  point.  It  will  occupy  very  different 
ground  from  the  Church  and  State  of  the  Past.  Its  funda- 
mental objects,  principles  and  polity  include  all  the  good  of 
the  Past,  with  little,  we  trust  none,  of  the  evil.  Its  sublime 
principles  were  never  before  set  forth  in  their  wholeness  with 
so  much  clearness  and  thoroughness  of  application.  Much  less 


CONSTITUTIONAL    POLITY.  246 

were  they  ever  before  so  organized,  as  operative  forces,  to  act 
on  all  human  relations.  Many  of  them,  perhaps  all,  have  been 
solemnly  inculcated,  reiterated  and  written  down,  with  more 
or  less  distinctness,  by  the  great  religious  and  moral  teachers 
of  the  Past.  But  never  before,  I  repeat,  have  they  been  so 
recognized,  acknowledged  and  organized  into  a  social  body 
politic,  as  by  ours  in  this  Constitution.  Adverse  and  evil  prin- 
ciples have  been  organized  and  inwrought  into  all  the  predom- 
inant social  and  political  institutions  of  mankind  hitherto 
extant.  And  what  chance  does  the  fragmentary,  unorganized 
annunciation  of  great  principles  stand  for  success  against  the 
organic,  popular  and  wholesale  sins  of  the  world  ?  Principles 
must  be  organized  constructively  into  the  frame  work  of  society, 
before  they  can  finally  prevail.  It  is  not  enough  that  they  be 
preached  and  written  by  individuals.  They  must  be  carried 
into  practice,  first  by  individuals  and  then  organically  by 
society.  This  is  what  is  proposed  by  The  Practical  Christian 
Republic ;  and  I  see  no  good  reason  to  apprehend  a  failure  in 
its  noble  undertaking. 

Inq.  Your  confidence  is  better  founded  than  I  was  aware. 
Your  reasons  are  strong  and  well  considered.  I  am  glad  they 
are  so  ;  for  I  am  sure  I  wish  your  great  social  enterprise  noth- 
ing but  success.  Still,  much  will  depend  on  the  faithful  appli- 
cation of  your  doctrine  to  individual  cases  as  they  rise.  I  have 
seen  some  very  fair  seeming  Christians,  who  acknowledged 
themselves  stewards  under  God  of  all  the  property  in  their 
possession,  but  who  contrived  to  be  extremely  selfish,  both  in 
accumulating  and  bestowing  this  world's  goods.  Their  stew- 
ardship was  wonderfully  warped  towards  their  own  gratifica- 
tion. I  have  seen  some  such,  who  lacked  little  of  being  shavers, 
sharpers,  extortioners  and  misers.  Doubtless  they  would  tell 
me  that  they  were  only  prudent  and  careful  of  the  Lord's  money. 
So  they  left  large  inventories  to  rapacious  and  quarrelsome 
heirs,  or  perhaps  generous  legacies  to  popular  institutions. 
Others  have  drawn  profusely  on.  their  Lord's  deposits,  and  con- 
sumed the  major  portion  of  them  in  costly  mansions,  costly 
furnishings,  costly  raiment,  costly  equipage  and  costly  living  of 
every  description,  whilst  Lazarus  begged  at  their  gates  and 


246  PRACTICAL   CHRISTIAN  SOCIALISM. 

had  his  sores  licked  by  the  dogs.  If  you  should  chance  to 
have  citizen  members  of  your  Republic,  by  and  by,  who  could 
never  get  enough  of  God's  property  into  their  particular  trust, 
or  others  who  could  never  expend  enough  of  it  on  their  own 
lusts,  do  you  feel  sure  that  they  will  be  properly  disciplined  ? 

Ex.  I  perceive  a  vein  of  irony,  as  well  as  of  skepticism,  in 
your  remarks,  and  knowing  how  many  unworthy  stewards  the 
Lord  has  of  his  earthly  goods,  I  dare  not  be  very  positive  that 
none  of  our  Practical  Christians  will  turn  out  misers  or  spend- 
thrifts. "  Sufficient  unto  the  day  is  the  evil  thereof."  Be 
results  what  they  may,  we  will  make  a  good  beginning,  and 
hedge  out  all  the  abuses  of  property  we  can  by  placing  them 
under  prohibitory  laws.  At  present  we  shall  not  be  likely  to 
violate  our  principles  in  that  direction ;  as  not  many  mighty, 
not  many  noble,  not  many  of  this  world's  great  ones  will  feel 
called  into  our  Republic.  The  kind  of  people  who  ardently 
love  money,  either  to  hoard  up  in  large  piles,  or  to  expend  in 
luxurious  and  showy  living,  will  be  pretty  sure,  most  of  them, 
to  creep  through  the  eye  of  a  needle,  sooner  than  seek  the 
kingdom  of  God  through  the  strait  and  narrow  way  of  Practical 
Christian  Socialism. 

Inq.  Well,  I  think,  on  the  whole,  you  have  very  little  to  fear 
in  this  generation  on  that  score.  You  suspect  me  of  irony 
and  skepticism  in  my  last  remarks;  and  I  confess,  I  felt  just 
then  a  little  in  that  humor ;  for  I  happened  to  recollect,  at  the 
moment,  two  or  three  specimens  of  miserly  and  luxurious  piety 
in  my  native  town,  who  disgraced  their  good  professions  by  n 
very  inconsistent  practice.  They  both  made  quite  a  display  of 
external  religion,  and  one  of  them  was  a  frequent  exhorter  in 
the  church  to  which  he  belonged.  The  former  was  notorious 
for  grinding  his  workmen  and  all  he  traded  with,  I  mean,  in 
what  passes  for  a  legal  and  respectable  way  of  doing  worldly 
business.  Yet  he  was  famous  for  using  this  very  expression, 
"  the  Lord's  steward  in  trust."  He  died  very  rich.  The  latter 
was  equally  famous  for  representing  himself  also  as  the  LonTs 
steward.  He  was  of  a  very  different  turn  from  the  other,  and 
had  some  really  commendable  traits  of  character.  But  in  spite 
of  all  his  piety,  he  was  ambitiously  vain,  and  had  a  family  still 


CONSTITUTIONAL    POLITY.  247 

more  so.  He  inherited  a  handsome  property,  and  for  many 
years  seemed  to  be  a  fortunate  acquirer.  Yet  he  must  needs 
have  property  enough  in  one  house  to  build  ten  respectable 
dwellings,  and  expend  annually  on  himself  and  family,  to  keep 
up  style,  nearly  enough  to  make  ten  economical  families  com- 
fortable. At  the  same  time,  partly  as  a  matter  of  course,  ail 
his  contributions  to  society  and  the  necessitous,  except  where 
his  popularity  was  directly  concerned,  were  exceedingly  mea- 
ger. Indeed,  he  often  made  the  remark  when  called  011  for 
pecuniary  aid,  that  it  cost  him  nearly  all  he  could  get  to  live 
decently,  and  that  being  the  Lord's  steivard  he  must  dispense 
the  funds  in  his  trust  where  it  would  best  subserve  the  Lord's 
cause.  He  finally  died  and  received  splendid  funeral  honors, 
but  left  less  property  to  his  heirs  than  he  himself  had  inherited. 
These  cases  happened  to  intrude  on  my  memory,  just  as  I 
was  thinking  how  your  property  stewardship  would  work.  I 
therefore  spoke  as  I  did  ;  for  which  please  excuse  me. 

Ex.  I  cannot  pretend  to  excuse  you  for  what  was  well  said, 
and  may  prove  a  wholesome  premonition  to  many  of  our  own 
Practical  Christians  at  some  future  stage  of  the  Republic.  I 
have  noted  down  your  words  for  the  profit  of  such  as  may 
need  their  promptings ;  and  will  now  proceed  to  the  second 
Section  of  this  Xth  Article. 

Inq.  You  say  in  this  Section,  "  It  shall  not  be  deemed  com- 
patible with  justice  for  the  people  of  this  Republic,  in  their 
pecuniary  commerce  with  each  other,  to  demand,  in  any  case, 
as  a  compensation  for  their  mere  personal  service,  labor  or 
attendance,  a  higher  price  per  cent.,  per  piece,  per  day,  week, 
month  or  year,  than  the  average  paid  to  the  first  class  of  oper- 
atives in  the  Community,  or  general  vicinity,  where  the  service 
is  rendered."  What  and  how  much  is  meant  by  this  clause  ? 

Ex.  1.  It  is  meant  to  prevent  injustice  between  all  persons 
belonging  to  The  Practical  Christian  Republic,  relative  to  the 
price  demanded  of  each  other  for  personal  services  of  any  de- 
scription. 2.  To  abolish  and  preclude  all  high  salaries, 
professional  exorbitance  and  unreasonable  exactions,  whereby 
one  class  may  enrich  themselves  by  the  impoverishment  and 
degradation  of  another.  3.  To  establish  as  a  maximum  com- 


243  PRACTICAL  CHRISTIAN  SOCIALISM. 

pensation  for  all  kinds  of  personal  service  the  average  paid  to 
the  first  class  of  operatives.  The  minimum  is  left  to  adjust 
itself. 

Inq.  I  was  asked  by  one  of  my  inquiring  friends,  who  was 
inclined  to  criticise  this  Article  rather  captiously,  Why  you 
made  a  distinction  between  the  pecuniary  commerce  of  mem- 
bers with  members,  and  members  with  outsiders  ?  How  da 
you  answer  this  question  ?  Why  is  it  just  to  deal  with  outsiders 
according  to  the  caprice  of  the  market,  yet  unjust  so  to  deal 
among  yourselves  ? 

Ex.  I  should  set  limits  to  the  caprice  of  the  market  every 
where,  outside  as  well  as  inside  of  our  Republic.  The  rule  of 
trade  which  makes  it  justifiable  to  ask  all  we  can  get,  and  pay 
the  least  that  others  will  take,  ought  to  be  restricted  by  the 
dictates  of  justice  every  where  ;  because  cases  often  occur  in 
which  that  rule  allows  one  to  make  another's  absolute  necessity 
an  opportunity  for  extortion.  Unmistakable  cases  of  this  na- 
ture would  leave  no  excuse  to  one  who  should  take  advantage 
of  them.  Nor  is  it  intended,  by  making  a  distinction  between 
internal  and  external  commerce,  to  pronounce  that  just  to 
outsiders  which  we  pronounce  unjust  as  between  msiders.  It 
is  not  so  clear  what  would  be  just  in  outside  commerce.  That 
must  depend  partly  on  conventional  reciprocity  and  mutual 
obligations.  In  dealing  with  an  order  of  society,  or  a  class  of 
people,  or  an  individual,  whose  fundamental  maxims  are — 
Qj^-ZVo  one  his  brother's  keeper :  Eccry  man  for  himself:  Buy  as 
low  and  sett  as  high  as  possible :  Get  all  you  can  and  keep  all  you, 
get  .Vs^Q  justice  would  dictate  a  different  scale  of  prices  from 
one  required  in  commerce  with  people  associated,  like  those  of 
our  Practical  Christian  Republic,  as  coequals  under  pledges 
and  guaranties  of  mutual  support. 

Inq.  But  justice  would  not  dictate  nor  tolerate  injustice 
in  your  dealings  even  with  Shy  lock  himself. 

Ex.  Certainly  it  would  not.  It  would  set  bounds  to  price, 
even  with  the  most  unprincipled  and  selfish  of  men.  We  do 
not  undertake  to  fix  a  maximum  with  outsiders ;  because  we 
are  not  certain  what  that  maximum  ought  to  be.  When  we 
can  determine  what  it  should  be,  we  will  declare  and  abide  by 


CONSTITUTIONAL   POLITY.  249 

i't,  Till  then  we  presume  not  to  draw  the  line.  But  not  so 
with  commerce  in  our  own  Brotherhood.  Here  we  are  sure 
Hint  justice  prescribes  a  maximum  of  price  to  be  demanded, 
at  least  a  general  maximum  such  as  we  have  indicated. 
iJoluw  that  maximum  line  there  is  still  a  broad  space  of  pecu- 
niary commerce,  which  we  do  not  presume  to  map  out  by 
definite  lines  of  latitude  and  longitude ;  leaving  justice  to 
pronounce  extemporaneously  its  own  decisions,  case  by  case, 
as  occasion  may  require.  We  only  mark  one  plain  boundary, 
beyond  which  we  are  confident  it  would  be  unjust  for  our 
people  to  go,  in  demanding  compensation  for  personal  service 
of  any  kind.  I  do  not  see  how  any  reasonable  person  can  take 
exceptions  to  our  position. 

Inq.  Nor  do  I.  But  the  criticising  friend,  alluded  to,  was 
confident  he  had  found  a  discrepancy  here,  which  could  not  be 
explained  away ;  and  as  I  did  not  quite  see  through  the  whole 
mutter,  I  was  willing  to  let  you  try  your  hand  at  it.  Your 
explanation  satisfies  me,  so  far  as  the  distinction  between 
-msiders  and  outsiders  is  concerned.  I  infer  from  what  you 
have  hinted,  that  you  would  be  willing  to  deal  with  outsiders 
on  the  general  basis  of  reciprocity  ? 

Ex.   Certainly. 

In'}.  I  come  then  to  what  seems  to  me  a  practical  pinching 
point.  It  is  hardly  to  be  expected  that  the  average  prices  paid 
to  the  best  class  of  operatives  for  their  services,  as  matters  now 
stand  in  the  United  States,  should  exceed  from  four  to  five 
hundred  dollars  per  annum.  I  think  it  would  rather  fall 
below  that  general  gauge  for  each  operative. 

!•]<-.  I  concur  with  you  ;  what  then  ? 

Inq.  What  is  to  become  of  our  overseers,  superintendents, 
agents,  professionals  &c.,  whose  incomes  range  all  the  way  up 
from  $600  and  $1000  to  $20,000  or  more  each  per  annum? 

Ex.  Why  do  you  not  ask  rather,  what  is  to  become  of  the 
people  whose  hard  earnings  are  taxed  to  pay  all  these  over- 
seers, superintendents,  agents  and  professionals  ? 

Inq.    T/iat  is  the  question  which  justice  asks,  which  human- 
ity asks.     But  in  the  world,  as  it  goes,  we  know  what  the 
answer  is  :    "  Let  the  devil  take  the  hindmost."     I  suppose, 
32 


250  PRACTICAL   CHRISTIAN  SOCIALISM. 

however,  you  will  grant  that  many  of  these  highly  compensated 
officials  and  professionals,  by  their  directorial  and  managemen- 
tal  skill,  do  really  cause  the  underling  classes  to  produce  much 
more  than  they  otherwise  would  ? 

Ex.  There  is  truth  in  this  statement.  But  I  do  not  grant 
that  it  costs  these  managing  and  professional  persons  more 
than  the  average  paid  to  the  first  class  of  operatives  ;  and  I 
think  if  they  were  willing  to  yield  to  the  dictates  of  plain 
justice,  they  would  be  content  to  descend  to  that  maximum 
level.  If  so,  you  can  see  at  a  glance  that  all  the  lower  strata 
of  operatives  would  soon  rise  in  the  scale  of  competence,  and 
of  course  in  all  other  respects  sensibly  affected  by  competence. 

Inq.  I  grant  you  all  that ;  but  the  practical  pinch  which  I 
have  in  my  mind  is  this  :  Many  of  these  higher  paid  people 
are  just  such  persons  as  you  must  need  in  the  various  Commu- 
nities and  constituent  circles  of  your  Republic,  to  make  things 
flourish.  Many  of  them  are  worthy  persons,  too,  who  would 
do  honor  to  your  cause.  Their  services  would  be  invaluable  to 
you.  But  it  has  cost  them  much  to  qualify  themselves  by 
education  and  practice  to  be  what  they  are ;  and,  moreover, 
their  ideas,  tastes  and  habits,  also  those  of  their  families,  are 
more  expensive  than  common  people's.  Now  do  you  expect 
they  are  going  to  come  down  by  the  force  of  moral  principle, 
or  great  socialistic  ideas,  to  the  level  you  have  prescribed  ? 
Do  you  expect  persons  whom  the  world  readily  pays  $600, 
$1000,  $3000,  $5000,  $10,000,  &c.  &c.,  will  undertake  to  live 
on  $450  or  $500  per  annum  ?  Is  it  in  human  nature  voluntarily 
to  come  down  from  such  means  of  pecuniary  self-indulgence 
to  your  maximum  ? 

Ex.  Our  Savior  declared  that  all  things  were  possible  with 
God,  even  the  induction  of  a  rich  man  through  the  eye  of  a 
needle  into  the  kingdom  of  God.  You  present  a  great  difficul- 
ty. I  do  not  undertake  to  underrate  or  deny  it.  It  must  be 
looked  boldly  in  the  face.  We  do  greatly  need  the  talent, 
skill  and  prowess  of  these  now  highly  paid  people  to  help  for- 
ward our  enterprise.  But  it  would  ruin  the  cause  to  purchase 
them  with  money.  If  we  cannot  enlist  them  by  a  fair  conver- 
sion to  our  principles  and  polity,  we  must  go  without  them. 


CONSTITUTIONAL   1'OLITY.  251 

though  it  should  take  a  thousand  years  longer  to  reach  our 
grand  consummation.  Of  what  use  would  it  be  to  go  through 
the  long  process  of  founding  a  new  order  of  society,  if  when 
founded  it  should  be  radically  like  the  present  order ;  which 
impoverishes,  degrades  and  imbrates  five  hundred  families 
in  order  to  enrich,  elevate  and  refine  one  family  ?  I  would 
abandon  the  whole  undertaking,  sooner  than  worry  onward  to 
such  barren,  or  rather  abominable  results.  I  can  make  great 
allowance  for  those  circumstances  which  will  render  it  a 
temporary  hardship,  with  many  worthy  persons,  to  enter  into 
our  Republic  on  the  terms  prescribed.  I  can  excuse  them 
for  delaying  to  unite  with  us,  and  even  dying  in  the  com- 
fortable places  of  Egypt  and  Babylon.  I  will  not  denounce 
them  as  sinners  above  all  others.  To  their  own  masters  let 
them  stand  or  fall.  To  their  consciences  and  their  God  let  them 
answer.  But  I  cannot  compromise  with  their  ill -formed  hab- 
its, tastes  and  customs.  They  cannot  fight  this  battle  of  "  the 
Lord  and  Gideon"  without  hearts  of  humility  and  self-sacrifice. 
And  if  they  have  these,  they  will  get  down  low  enough  on  their 
hands  and  knees  to  lap  the  running  waters  of  fraternal  justice. 
I  must  however  assure  you  that  I 'have  faith  in  the  power  of 
divine  principles  over  the  moral  susceptibilities  of  the  managing 
and  professional  classes,  as  well  as  over  other  classes.  I  have 
no  doubt  that  we  shall  obtain  a  fair  quota  of  recruits  from  that 
quarter ;  if  not  from  the  highest  ranks,  yet  from  the  lower,  who 
"  will  be  quite  as  useful  to  our  cause,  and  probably  as  worthy  in 
every  essential  quality.  At  the  same  time  we  hope  to  have 
enough  bom  and  educated  among  us  to  do  something  towards 
officering  our  forces.  Thus  will  we  either  overcome,  or  at  least 
render  our  difficulty  endurable.  The  changes  of  time  and  tlie 
progress  of  events  will  enable  us  to  triumph.  So  you  must  be 
convinced  that  though  we  have  such  very  formidable  obstacles 
before  us,  we  have  no  reason  to  dread  them  as  insurmount- 
able. 

Inq.  I  confess,  I  do  not  see  how  you  can  recede  from  your 
positions  without  dishonor  and  ruin  to  your  movement.  The 
least  of  the  two  evils  must  be  to  persist  and  advance.  I  think 
too,  you  have  given  the  prospect  a  more  hopeful  hue  than  it 


252  PRACTICAL   CHRISTIAN  SOCIALISM. 

first  wore  to  my  indistinct  vision.  It  will  certainly  be  a  pure 
and  noble  motive  with  which  to  appeal  to  high-souled  men 
and  women  of  the  favored  classes,  that  by  yielding  their  su- 
perior advantages  in  point  of  money,  they  can  elevate  the 
masses,  even  without  any  self -privation  of  the  real  necessaries 
of  life.  But  please  proceed. 

Ex.  The  next  clause  of  the  Section  under  notice  carries  the 
same  principle  into  trade  and  interest  on  capital  loaned.  It 
prescribes  as  follows  :  "  Nor  shall  it  be  deemed  compatible 
with  justice  for  the  members,  in  their  pecuniary  commerce  with 
each  other,  to  demand  as  a  price  for  any  thing  sold  or  exchang- 
ed more  than  the  fair  cost  value  thereof,  as  nearly  as  the  same 
can  be  estimated — reckoning  prime  cost,  labor  or  attention, 
contingent  waste,  depreciation  and  average  risks  of  sale  ;  nor 
to  demand  for  the  mere  use  of  capital,  except  as  partners  in 
the  risk  of  its  management,  any  clear  interest  or  profit  whatso- 
ever exceeding  four  per  cent,  per  annum." 

Inq.  It  seems  then,  that  if  I  were  a  citizen  member  of  your 
Republic,  and  had  any  thing  to  sell  or  exchange,  I  must  fairly 
estimate  the  value  thereof,  by  setting  down  1,  its  prime  cost; 
2,  labor  or  attention  bestowed  upon  it,  not  exceeding  the  prior 
specified  maximum  of  price  ;  3,  incidental  expenses ;  4,  contin- 
gent \vaste  or  depreciation  ;  5,  average  risks  of  sale.  Thus  I 
am  to  make  myself  whole  and  get  nothing  more  than  handsome 
pay  for  my  labor.  I  am  not  allowed  to  set  the  highest  price  I 
can  get  in  the  general  market.  I  am  not  allowed  to  gain  any 
thing  more  by  trading,  averaging  one  thing  and  one  time  with 
another,  than  may  be  earned  by  the  first  class  of  operatives, 
unless  I  can  get  it  by  trading  honorably  with  outsiders. 

Ex.  Precisely  so.     You  apprehend  the  matter  correctly. 

Inq.  And  what  if  I  make  a  much  humbler  living  than  tin's, 
or  run  completely  out  ? 

/'>>.  That  would  be  nothing  strange.  It  is  just  what  happens 
to  a  majority  of  those  who  in  the  old  social  order  undertake  to 
live  by  trading.  Nine  fail  where  one  succeeds  in  getting  rich. 

Inq.  But  ought  I  not  to  have  some  guaranties  from  my  pur- 
chasing brethren,  to  insure  me  against  losses  ? 

Ex.  Not  if  yon  go  on  your  own  hook*  and  price  your  nrticlcs 


CONSTITUTIONAL   POLITY.  25U 

\\l\li  reference  to  the  contingencies  and  risks  of  trade.  "Why 
should  yon  ?  But  we  intend  to  kill  out  this  trading  of  individ- 
uals on  their  own  hook,  (I  mean  trading  thus  as  a  business), 
before  long,  by  socializing,  unionizing  and  systematizing  the 
whole  range  of  commercial  transactions.  Then  individuals 
will  be  in  110  danger  of  failing,  in  the  common  meaning  of  that 
term.  Associate  bodies  will  employ  and  pay  all  the  persons 
needed  to  conduct  trade,  and  the  supernumeraries  may  go  to 
useful  pursuits.  Meantime  the  common  people  will  rise  to  the 
enjoyment  of  their  rights ;  paying  no  more  than  they  ought  to 
pay  for  goods  bought,  and  receiving  what  they  ought  for  goods 
sold.  Have  you  any  objection  to  this  ? 

Inq.  No ;  but  if  you  should  prosper  in  your  scheme  you 
would  spoil  trade. 

Ex.  Do  you  mean  that  we  should  destroy  free  exchanges 
and  distributions  of  property  1 

Inq.  O  no  ;  I  only  mean  that  you  would  take  away  the 
money-making  charm  from  trade ;  since  there  would  be  no 
more  fortunes  to  make,  or  to  lose,  by  commercial  pursuits. 

Ex.  You  are  right  in  that  view.  We  go  against  all  kinds  of 
gambling ;  and  we  trust  all  the  winners,  as  well  as  losers  by 
such  games,  will  rejoice  with  us  when  the  last  of  their  "  hells" 
is  cleared  of  its  enticements. 

Jix/.  Very  well,  I  will  not  stand  in  your  way.  I  should  like 
now  to  know  why  you  tolerate  four  per  cent,  interest,  and  in- 
terdict all  higher  rates  ?  Tell  me  first  why  you  sanction  the 
taking  of  interest  at  all.  Is  it  right  to  take  interest  on  money? 

Ex.  That  depends  on  the  answer  to  a  prior  question, — Is  it 
right  for  any  individual,  or  association  of  individuals,  distinct 
from  the  rest  of  mankind,  to  take  net  increase  on  property  of 
any  description  whatsoever,  except  a  fair  compensation  for 
labor  and  care  bestowed  thereon  ?  Apply  the  question  to  lands, 
houses,  orchards,  cattle,  &c.  &c,  For  instance,  I  own  one  hun- 
dred acres  of  land,  which,  in  consequence  of  God's  rain,  air 
and  sunshine  superadded  to  my  labor  and  skill,  or  in  conse- 
quence of  some  Railroad  built  near  it,  or  in  consequence  of 
something  else  taking  place  without  expense  to  me,  has  become 
twice  as  valuable  as  its  actual  cost.  I  may  mention  the  rear- 


254  PRACTICAL  CHRISTIAN  SOCIALISM. 

ing  of  an  orchard,  or  a  flock  of  sheep,  or  a  yoke  of  oxen,  or  a 
horse,  no  matter  what.  Now  here  is  a  net  increase  beyond 
actual  cost,  and  a  handsome  payment  of  all  labor  bestowed  on 
the  property  in  hand ;  to  whom  does  that  net  increase  rightfully 
belong  ? 

Inq.  Have  you  taken  into  consideration  all  contingencies, 
liabilities  to  depreciation,  and  risks  of  sale,  according  to  your 
own  rule  of  appreciation  ? 

Ex.  Well,  if  I  have  not,  put  them  in  yourself.  Still,  the  ap- 
praisal overlays  all  cost,  and  there  is  a  large  net  increase ;  whose 
is  it  ?  To  make  the  case  a  little  stronger,  suppose  I  discover  a 
rich  mine  of  gold,  silver  or  other  valuable  metal,  which  has 
cost  me  absolutely  nothing ;  whose  is  it  ? 

Inq.  Well,  I  suppose  the  net  increase  in  all  such  cases  would 
belong  to  him  or  them  who  held  the  capital  on  which  the  in- 
crease accrued. 

Ex.  And  this  would  be  right,  would  it  ? 

Inq.  I  do  not  see  but  it  would,  so  long  as  we  allow  property 
to  be  held  in  several ty.  If  we  could  resolve  the  whole  world 
into  common  property,  the  indivisible  inheritance  of  our  entire 
race,  we  might  change  the  issue.  But  as  this  is  out  of  the 
question,  we  must  take  things  as  they  are.  And  now,  before 
you  press  me  too  closely,  please  tell  me  how  you  would  apply 
your  own  rule  of  price  and  sale  to  one  of  these  net-increase 
cases.  Would  you  feel  bound  to  sell  your  farm,  lately  doubled 
in  value  by  the  new  Railroad,  or  rendered  perhaps  a  thousand 
times  more  valuable  by  the  discovery  of  that  mine,  at  "  the  fail- 
cost  value  thereof"  to  one  of  your  Practical  Christian  Repub- 
licans ? 

Ex.  I  should  not  feel  bound  to  sell  such  an  estate  at  all. 
But  I  should  feel  bound  to  place  the  net  increase  where  it 
would,  in  my  judgment,  c^o  most  towards  sustaining  the  instru- 
mentalities necessary  to  regenerate  the  world.  Or  if  wanted 
to  relieve  suffering  humanity,  I  should  feel  bound  as  God's 
steward  to  dispense  it  gratuitously.  Or  if  I  had  needy  breth- 
ren who  wanted  it  on  loan,  to  let  them  have  it  without  usury. 
But  I  should  not  feel  bound  to  sell  it  at  cost,  even  to  u  brother, 
for  the  sake  of  transferring  the  net  increase  from  my  control  to 


CONSTITUTIONAL    POLITY.  256 

Ids.  Nor  under  our  rule  would  he  have  a  right  to  insist  on  such 
a  transfer  of  my  ownership  to  him. 

Liq.  From  all  this  I  might  infer  that  there  may  arise  extreme 
cases  which  would  be  exceptions  to  your  rule  ? 

Ex.  Perhaps  so,  very  rarely  and  to  a  certain  extent.  There 
are  exceptions  to  all  general  rules.  But  in  nine  hundred  and 
ninety-nine  cases  out  of  a  thousand,  the  ups  and  downs  of 
appraisal  under  our  rule  would  only  cover  the  contingencies 
and  risks  to  which  all  property  is  subject.  Thus  the  net  in- 
crease of  a  large  amount  of  property  in  any  country,  during 
ten,  twenty  or  thirty  years,  would  be  exceedingly  uncertain. 
But  in  modern  times  such  an  increase,  greater  or  less,  has  been 
supposed  to  accrue  in  all  civilized  countries.  This  has  grown 
chiefly  out  of  commerce  and  the  innumerable  improvements 
in  all  the  material  interests  of  mankind.  Hence,  as  money  is 
the  immediate  representative  equivalent  of  all  kinds  of  proper- 
ty, interest  has  come  to  be  considered  justly  due  on  it,  within 
certain  limits.  And  within  those  limits  interest  is  not  now 
considered  usury  in  the  ancient  Bible  sense.  All  this,  because 
property  in  general  is  presumed  to  have  a  certain  absolute  net 
increase  annually  on  the  average  of  the  nation.  The  theory 
is,  that  the  lender  of  money  has  as  good  a  right  to  a  certain  per 
cent,  per  annum  net  increase  on  his  capital,  as  the  borrower 
has  to  his  net  gains  thereon.  His  theory  is  just  enough  under 
the  existing  commercial  system ;  but  there  has  been  a  general 
tendency  to  rate  interest  too  high,  especially  since  lenders  have 
reduced  their  risks  by  demanding  strong  securities.  The  inev- 
itable consequence  has  been  excessive  banking,  trading  and 
speculation,  all  tending  to  the  enrichment  of  the  few  and  the 
impoverishment  of  the  many.  Interest  is  too  high,  especially 
in  our  own  country.  It  cannot  be  paid  without  oppressing  the 
common  people.  It  exceeds  the  average  net  increase  of  prop- 
erty, and  so  must  increase  the  money  lender's  wealth  at  the 
expense  of  the  ,  borrowing  and  working  classes.  In  a  true 
Social  System,  where  commercial  exchanges  were  wisely  reg- 
ulated, it  is  clear  to  my  mind,  money  would  be  loaned  at  cost, 
under  the  general  rule  we  have  been  criticising.  Accordingly, 
the  fourth  Section  of  this  Property  Article  in  our  Constitution 


256  PRACTICAL  CHRISTIAN  SOCIALISM. 

contemplates  such  an  ultimate  state  of  things.  At  present, 
however,  we  are  obliged  to  make  a  compromise  with  the  ex- 
isting commercial  system.  Hence  we  make  a  protest  against 
exorbitant  rates  of  interest,  and  indicate  our  drift  for  the  future, 
by  naming  four  per  cent,  per  annum,  as  the  -maximum  rate  of 
interest  which  our  members  shall  demand  of  each  other. 

Inq.  Still,  you  make  an  exception.  You  allow  your  mem- 
bers, when  combining  their  capital  under  joint  management  as 
partners  in  the  risk  of  it,  to  divide  higher  profits,  if  they  can. 

Ex.  True  ;  because  in  that  case  their  risks  become  such  that 
ten  per  cent,  one  year  might  not  leave  them  one  per  cent  the 
next.  This  is  not  intended  to  allow  them  a  greater  general 
average  than  four  per  cent.,  in  commerce  with  each  other  and 
their  brethren,  but  only  to  enable  them  to  offset  one  term  of 
years  with  another  in  respect  to  the  risks  of  their  general 
business.  Such  arrangements  will  be  likely  to  take  care  of 
themselves.  This  is  a  complex  and  knotty  matter  to  settle  in 
its  details  at  present  We  have  done  what  seemed  practically 
best  under  the  existing  state  of  things ;  hoping  for  great  im- 
provements in  the  future. 

Inq.  I  am  inclined  to  fall  in  with  you  throughout ;  though  I 
cannot  see  all  your  points  under  this  head  so  clearly  as  I  would 
wish.  Let  them  rest  where  they  are,  and  pass  on. 

Ex.  The  third  Section  is  directed  against  contracting  improper 
debts ;  giving  and  receiving  long  credits  without  real  estate 
security;  manufacturing  and  selling  shammy  and  unreliable 
productions  ;  and  making  business  engagements  &c.  of  uncer- 
tain fulfillment.  All  these  are  evils  which  prevail  in  the 
existing  social  state,  and  are  pronounced  incompatible  with  the 
•welfare,  prosperity  and  honor  of  the  new  Republic. 

Inq.  If  I  understand  this  Section  correctly,  no  one  of  your 
members  would  be  at  liberty  to  run  in  debt,  outside  of  the  Re- 
public, beyond  three-fourths  of  the  worth  of  his  property  rated 
moderately  by  disinterested  persons.  This  is  a  good  rule,  and 
I  hope  you  will  all  strictly  adhere  to  it  in  practice.  Then  you 
Avill  get  no  bitter  curses  nor  reproaches  for  failing,  and  cheating 
your  neighbors  out  of  their  dues.  As  to  long  credits,  they  are 


CONSTITUTIONAL    POLITY.  257 

]>ad  enough  at  best ;  but  if  they  must  be  given  or  received,  I 
should  say,  let  good  real  estate  security  make  them  safe.  Nei- 
ther leave  them  at  loose  ends,  nor  ask  one  man  to  be  bound 
for  another.  This,  too,  is  a  good  rule.  Shammy  and  unrelia- 
ble productions  glut  the  markets,  and  are  every  where  a  fraud. 
Any  honest  man  ought  to  be  ashamed  of  them,  and  your 
Practical  Christians  had  better  lay  aside  their  professions,  if 
they  cannot  take  a  higher  stand  in  this  matter  than  the  world 
in  general,  or  than  the  nominal  Church  in  general.  I  do  not 
suppose  any  class  of  manufacturers  or  mechanics  can  work  up 
raw  materials  so  as  to  turn  out  only  first  quality  productions. 
But  they  ought  to  turn  out  a  reasonable  quantity  of  such  produc- 
tions, and  then  mark  the  rest  at  their  true  value  as  of  inferior 
quality,  to  be  represented  and  marketed  accordingly.  Work 
preaches  louder  than  words,  and  a  people  whose  fabricated  or 
cultivated  productions  should  lie  would  deserve  to  be  set  down 
for  liars  themselves ;  which  I  hope  will  not  be  the  case  with 
your  Practical  Christian  Republicans.  The  other  prohibition, 
against  making  business  engagements  and  promises  which 
there  is  no  certainty  of  being  able  to  fulfill,  admits  of  only  one 
objection,  which  is,  that  it  ought  to  be  superfluous  in  its  appli- 
cation to  a  people  professing  your  high  morality.  The  making 
of  such  engagements  and  promises  is  very  common  in  the 
world,  I  know ;  but  it  is  a  kind  of  lying  so  mean  and  inexcus- 
able, that  any  decent  person  ought  to  be  utterly  ashamed  of  it. 
If  you  really  think  your  people  are  in  danger  of  being  guilty  of 
this  vice,  let  it  stand  prescriptively  prohibited. 

Ex.  I  thank  you  for  your  plain  spoken  words  and  admonitory 
suggestions  on  the  third  Section,  and  will  now  pass  to  the 
fourth.  I  consider  this  highly  important.  It  prescribes  that, 
"  Whenever  the  population  of  our  Republic  shall  warrant  the 
formation  of  the  first  Communal  Nation,  and  the  government 
thereof  shall  have  been  organized,  a  uniform  system  of  Mutual 
Banking  shall  be  established,  based  mainly  on  real  estate 
securities,  which  shall  afford  loans  at  the  mere  cost  of  opera- 
tions. Also,  a  uniform  system  of  Mutual  Insurance,  which 
shall  reduce  all  kinds  of  insurance  to  the  lowest  terms.  Also, 
a  uniform  system  of  reciprocal  Commercial  Exchange,  which 
33 


258  PEACTICAL   CHRISTIAN  SOCIALISM. 

shall  preclude  all  needless  interventions  between  producers 
and  consumers,  all  extra  risks  of  property,  all  extortionate 
speculations,  all  inequitable  profits  on  exchanges,  and  all  de- 
moralizing expedients  of  trade.  Also,  Regulations  providing 
for  the  just  encouragement  of  useful  industry,  and  the  practical 
ecmalization  of  all  social  advantages,  so  far  as  the  same  can  be 
done  without  infracting  individual  rights.  And  all  the  mem- 
bers shall  be  considered  under  sacred  moral  obligations  to 
cooperate,  adhesively  and  persistently  in  every  righteous  meas- 
ure for  the  accomplishment  of  these  objects." 

Inq.  I  read  this  Section  with  deep  interest;  perhaps  no  one 
in  your  whole  Constitution  with  a  livelier  one.  The  objects 
set  forth  are  at  once  grand,  and  fraught  with  the  highest  im- 
portance to  the  welfare  of  the  common  people.  I  presume  I 
have  but  an  imperfect  conception  of  the  things  prospectively 
provided  for;  but  I  judged  them  so  desirable,  that  I  could  but 
feel  impatient  for  the  formation  of  your  first  Communal  Nation. 
And  it  occurred  to  me  that  a  beginning  might  be  made  soon. 

Ex.  A  beginning  has  already  been  made  in  respect  to  most 
of  the  particulars  named,  and  all  the  objects  in  view  may  be 
approximated  long  before  the  national  organization  can  be  in- 
augurated. But  it  is  not  to  be  expected  that  more  than  pre- 
parative and  incipient  advances  will  be  made  during  the  early 
infancy  of  the  Republic. 

Inq.  How  many  members  should  you  think  would  be  neces- 
sary to  the  formation  of  your  first  Communal  Nation  ? 

Ex.  I  have  made  no  definite  calculation.  Not  less  than  ten 
thousand,  probably ;  and  one  hundred  thousand  would  be  few 
enough.  Half  a  million  would  make  things  come  into  the  new 
course  much  more  easily.  We  must  leave  all  that  to  God  and 
the  future. 

Inq.  Will  you  give  me  a  little  insight  to  your  contemplated 
system  of  Mutual  Banking,  which  is  to  furnish  loans  at  the 
mere  cost  of  operations. 

EC.  I  will  not  attempt  to  enter  into  many  of  the  details,  but 
barely  indicate  some  of  the  outlines.  Suppose  then  we  have 
five  hundred  owners  of  real  estate,  or  five  thousand,  or  fifty 
thousand  if  you  please,  or  twenty  Communities  or  more  with 


CONSTITUTIONAL   POLITY.  259 

valuable  Domains.  A  Mutual  Bank  is  proposed  with  a  Capital 
of  $100,000,  or  $250,000,  or  $500,000.  One-tenth  of  the  capital 
stock  shall  be  specie  or  its  equivalent.  The  other  nine-tenths 
consist  of  real  estate  securities ;  that  is,  Mortgages  of  real  es- 
tate running  to  the  Trustees  of  the  Bank  so  conditioned  as  to 
be  available  to  the  Bank  in  certain  contingencies,  but  otherwise 
harmless  to  the  Mortgagers.  For  instance,  I  subscribe  $500 
towards  the  stock  in  one  of  these  Mutual  Banks,  of  which  I 
pay  $50,  in  specie  or  its  equivalent  never  to-  draw  interest. 
The  other  $450  I  pay  in  by  a  Mortgage  on  real  estate  worth  at 
least  $1000  at  a  moderate  valuation,  and  clear  of  all  prior  in- 
cumbrances.  I  receive  Scrip  for  $500.  One  thousand  other 
persons  do  the  same.  We  have  now  a  capital  of  $500,000,  of 
which  $50,000  is  specie  or  its  equivalent.  Each  stockholder 
by  the  terms  of  the  Institution  shall  be  entitled  to  a  loan  from 
the  Bank  of  at  least  thirty  per  cent,  on  his  stock,  or  the  average 
thereof  through  the  year,  and  as  much  more  occasionally  as 
the  Directors  may  deem  safe  on  the  part  of  the  Bank,  never 
exceeding  the  amount  of  his  stock.  He  may  obtain  these  loans 
as  principal,  or  as  endorser  for  some  friend.  And  only  such  a 
per  cent,  is  to  be  charged  by  the  Bank  on  its  loans  as  shall  be 
sufficient  to  pay  its  cashiers  &c.  the  maximum  compensation 
herein  before  stipulated  for  services,  and  to  defray  all  the  other 
incidental  charges  of  Banking  operations.  This  might  be  one, 
certainly  not  two  per  cent,  per  annum.  At  the  same  time  the 
Stockholders  all  stand  pledged  never  to  loan  at  second  hand  to 
their  fellow  members  any  of  this  money  at  a  higher  per  cent, 
than  cost,  according  to  the  rule  of  trade  stipulated  in  Section  2 
of  the  Article  under  examination.  And  all  the  people  of  the 
Republic  stand  pledged  to  favor  its  circulation  among  them- 
selves and  their  friends,  by  preventing  its  passing  into  the  hands 
of  persons  likely  to  draw  upon  the  Bank  for  specie,  or  its 
equivalent,  and  by  assisting  its  directors  to  all  the  money  of 
other  Banking  Institutions  which  it  may  be  in  their  power  to 
command.  In  this  way  a  numerous  population  would  be  con- 
tinually well  supplied  with  a  reliable  circulating  currency  on 
most  easy  terms,  enterprise  would  be  fostered,  fraternity  pro- 
moted and  Shylockism  effectually  counteracted.  Let  there  be  §§ 


260  PRACTICAL  CHRISTIAN  SOCIALISM. 

many  such  Banks  as  the  Republic  may  need.  These  are  the 
outlines  of  my  proposed  system  of  Mutual  Banking.  What  is 
there  to  hinder  the  complete  success  of  such  a  system  ? 

Inq.  Nothing.  You  have  only  to  raise  up  the  people  who 
are  able,  willing  and  committed  to  it.  I  do  not  see  why  such  a 
Bank  could  not  be  instituted  by  the  honest  farmers,  mechanics 
and  manufacturers  in  any  County  of  the  existing  order  of 
society. 

Ex.  So  it  could,  if  they  would.  But  most  of  them  want 
to  get  large  interest  or  profits  on  their  own  capital.  They  have 
too  little  confidence  in  each  other  to  wrork  such  a  system 
smoothly.  They  are  too  antagonistical  in  their  other  interests, 
and  withal  too  much  enslaved  to  the  old  customs  of  business. 
It  will  therefore  be  almost  impossible  for  them  to  come  into 
such  a  system,  without  first  coming  into  a  new  social  order. 
Yet  if  they  had  the  will,  they  would  soon  find  the  way  ;  which 
I  should  much  rejoice  to  see  take  place.  But  in  our  Republic 
the  thing  will  be  perfectly  natural  and  feasible.  And  what  a 
deliverance  will  it  work  from  the  covetousness  and  growing 
extortion  of  the  existing  Mammonitish  order ! 

Inq.  Great  indeed.  But  are  you  sure  they  will  not  com- 
bine to  crush  your  Mutual  Banks  ? 

Ex.  No ;  but  I  am  sure  they  will  never  be  able  to  do  it,  if 
they  make  the  attempt.  With  solid  capital  for  our  basis,  moral 
unity  of  action,  tolerable  financial  skill,  and  the  good  will  of 
the  working,  honest,  friendly  outsiders,  we  should  be  impregna- 
ble. 

Inq.  I  believe  it.  God  speed  "  the  good  time  coming."  I 
suppose  the  other  great  objects  proposed  will  come  about 
gradually  on  the  same  equitable  and  fraternal  principles,  viz  • 
Mutual  Insurance  and  reciprocal  Commercial  Exchange  ? 

Ex.  I  see  not  why.  The  path  lies  open,  and  ample  induce- 
ments beckon  our  people  on.  Indeed,  their  sovereign  divine 
principles  will  not  let  them  stop  short  of  planning  and  execu- 
tmu'the  measures  necessary  to  accomplish  all  these  objects. 
The  genius  of  our  enterprise  will  not  be  satisfied  with  less.  I 
would  give  outlines  again  if  it  were  necessary  and  we  had 
time ;  but  as  it  is,  you  can  infer ,  analogically  from  what  has 


CONSTITUTIONAL   POLITY.  261 

been  said  enough  to  satisfy  you  that  any  thing  proposed  is 
practicable  and  likely  to  be  actualized  sometime. 

Ing.  I  think  I  understand  the  matter  well  enough  not  to 
trouble  you  for  further  expositions  at  present.  We  will  meet 
again  soon. 


PRACTICAL  CH1USTIAN  SOCIALISM, 


CONVERSATION  VI. 

Article  XI.,  "  Policy,"  taken  tip  and  considered — Policy  and  Duty  one — 
What  is  meant  by  sword-sustained  governments,  and  what  by  aiiti-christian 
conflict  therewith;  sundry  applications  of  point  first — Point  second  eluci- 
dated— Point  third,  objections  answered  relating  to  non-participation  in 
sword-sustained  governments — Points  fourth,  fifth,  sixth  and  seventh 
briefly  noticed — Article  XII.  considered — Exposition  of  the  Constitution 
closed  with  a  promise  to  take  up  next  the  subject  of  Education. 

Ex.  We  come  now  to  Article  XI  of  our  Constitution,  entitled 
Policy.  There  are  seven  points  of  this  policy  relating  chiefly 
to  the  relations  and  conduct  of  our  Republic  towards  sword- 
sustained  human  governments,  and  the  various  Associations  of 
mankind  which  make  up  the  old  order  of  society.  Our  Policy 
is  founded  strictly  on  acknowledged  divine  principles,  and 
allows  of  no  time-serving  expediency  contrary  to  those  princi- 
ples. 

Inq.  Why  then  do  you  designate  it  as  Policy  ?  "Why  not 
prescribe  the  same  course  of  action  to  your  members  as 
Duty  ? 

Ex.  We  do  prescribe  the  whole  as  Duty.  Yet  it  is  not  the 
less  Policy.  We  call  it  Policy  because  it  takes  on  the  charac- 
ter of  prudential  forecast,  and  indicates  precautionary  measures 
with  reference  to  possible  difficulties  with  outsiders. 

Inq.  It  is  to  be  your  fundamental,  uniform  and  established 
policy,  1.  "  To  govern,  succor  and  protect  your  own  people  to 
your  utmost  ability  in  all  matters  and  cases  whatsoever,  not 
involving  anti-Christian  conflict  with  the  sword -sustained  gov- 
ernments of  the  world  under  which  your  members  live."  What 
do  you  mean  by  sword-sustained  governments  of  the  world  ? 

Ex.  I  mean  all  human  governments  which  hold  to  the  right- 
fulness  of  resorting  to  war,  capital  punishment  and  penal 
injury  for  the  maintenance  of  their  own  existence  and  authority 
whenever  they  deem  the  same  necessary. 


CONSTITUTIONAL    POLITY.  263 

Liq.  Do  not  all  human  governments  make  the  sword  their 
dernier  resort  in  respect  to  foreign  enemies  and  domestic  dis- 
turbers .? 

Ex.  I  know  of  none  not  sword-sustained,  excepting  our 
incipient  Republic.  And  here  is  a  great  moral  gulf  which 
separates  us  from  the  old  order  of  society.  We  renounce  the 
sword  and  all  manner  of  penal  injury  as  a  dernier  resort  for 
self-preservation,  whether  individually,  socially  or  government- 
ally.  I  supposed  yon  fully  understood  this. 

Inq.  Certainly.  But  you  allow  me  to  be  mouth-piece  some- 
times for  others  less  informed.  In  such  cases  I  must  be 
excused  if  I  seem  even  captious. 

Ex.  All  right ;  go  on  with  your  questions. 

Inq.  We  know  then  what  is  meant  by  sword-sustained,  alias 
man-killing  governments.  That  is,  they  are  man-killing  when 
they  cannot  sustain  their  independence  and  authority  without 
taking  human  life.  And  you  expect  that  the  members  of  your 
Republic  are  to  live  for  years,  perhaps  centuries,  under  .these 
governments  ? 

Ex.  Yes  ;  we  can  anticipate  nothing  else. 

Inq.  But  what  if  you  should  gain  the  ascendency  in  any 
country,  so  that  the  responsibility  were  thrown  upon  you  by 
the  common  wish  of  the  people  to  exercise  the  government 
thereof  ? 

Ex.  In  such  an  event  they  would  adopt  our  government  in 
all  its  length  and  breadth,  and  our  course  would  be  straight- 
forward. Our  moral  power  would  then  have  become  so  strong 
and  consolidated  in  that  country,  that  we  should  have  no  need 
of  the  sword  or  any  kind  of  injurious  penalties  to  sustain  our 
government. 

Inq.  But  you  might  have  your  turbulent  individuals  at  home 
and  some  foreign  aggressions. 

Ex.  Possibly.  Yet  our  policy  founded  on  our  principles 
would  be  equal  to  all  emergencies.  We  should  be  under  no 
necessity  to  kill  or  injure  our  offenders.  We  should  have  a 
more  excellent  way  of  getting  through  our  difficulties  ;  I  mean 
that  of  overcoming  evil  with  good.  Any  how,  it  is  useless  to 
borrow  trouble  from  so  far  off  a  future.. 


2«U  PRACTICAL  ClIillSTIAN  SOCIALISM. 

Inq.  Well,  assuming  that  your  members  live  under  a  sword- 
sustained  government,  they  must  not  come  into  anti- Christian 
conflict  with  it.  What  is  anti-Christian  conflict  ? 

Ex.  A  conflict  of  arms,  a  conflict  by  deadly  or  injurious  force, 
a  conflict  by  resisting  any  kind  of  evil  with  moral  evil.  Should 
we  resist  or  attempt  to  thwart  a  government  by  means  contrary 
to  our  principles,  we  should  carry  on  an  anti -Christian  conflict 
with  such  government.  This  we  cannot  do.  We  may  main- 
tain a  righteous  moral  conflict  in  a  good  cause,  but  cannot 
resort  to  injurious  force,  nor  to  immoral  expedients  of  any  kind. 
We  may  suffer  wrong,  but  we  must  not  do  wrong.  In  this  lies 
the  secret  of  our  strength. 

Inq.  Still  you  are  going  to  govern,  succor  and  protect  your 
own  people.  How  far  and  by  what  means  ? 

Ex.  -To  the  utmost  of  our  ability,  so  far  as  we  can  go  without 
coming  into  anti -Christian  conflict  with  "  the  powers  that  be." 
In  legislating,  adjudicating  and  executing  we  can  go  very  far ; 
because  we  are  a  voluntary  body  politic,  and  may  do  what  we 
are  agreed  among  ourselves  is  right.  You  would  not  expect 
such  a  people  to  look  up  to  a  sword-sustained  human  govern- 
ment to  teach  them  what  was  right,  nor  to  settle  their  contro- 
versies, nor  to  regulate  their  domestic  police.  They  will  govern 
themselves,  and  government  outside  will  do  little  but  impose 
taxes  and  subject  them  to  its  general  laws.  Now  the  policy 
prescribed  is,  to  do  every  thing  for  ourselves  in  the  way  of 
government  that  we  can  do  without  coming  into  anti-christian 
conflict  with  the  sword- sustained  government  of  the  old  order 
of  society.  We  cannot  fight  with  carnal  weapons,  even  in 
self-defense.  Nor  is  our  revolution  one  to  be  promoted  by 
violence.  It  is  a  peaceful  one  altogether,  though  so  radical. 

Inq.  What  do  you  mean  by  the  words  "  succor  and  protect"  ? 

Ex.  That  we  all  stand  solemnly  pledged  to  succor  and  pro- 
tect such  of  our  members  as  may  need  sympathy,  counsel, 
money  or  moral  influence,  by  reason  of  misfortunes,  oppres- 
sions, persecutions  and  tribulations  which  from  any  cause  or 
quarter  may  befall  them.  So  long  as  our  members  demean 
themselves  worthily  of  the  Republic,  it  woidd  be  shameful  in 
us  not  to  succor  and  protect  them  to  the  utmost  extent  of  our 


CONSTITUTIONAL   POLITY.  265 

Ability.  I  mean  ability  compatible  with  our  principles.  We 
vnimot  fight  with  carnal  weapons,  nor  bring  ourselves  into  anti- 
Christian  conflict  with  "  the  powers  that  be"  to  protect  them. 
But  we  can  make  common  cause  with  them  in  every  justifiable 
•effort  to  succor  and  protect  them.  We  are  bound  to  do  so, 
They  are  "  bone  of  our  bone,  and  flesh  of  our  flesh,"  in  the  best 
social  sense  of  those  terms.  Therefore,  if  we  have  talent, 
'wealth,  influence,  we  must  pour  them  out  like  water  for  the 
•succor  and  protection  of  our  suffering  members.  The  pure 
white  flag  of  our  Republic  must  proclaim  to  all  the  world,  that 
its  humblest  citizen  will  receive  all  the  sympathy  and  protec- 
tion which  an  undivided  people  can  righteously  render.  Our 
poor  are  not  to  be  thrown  upon  the  old  order  of  society  for  sup- 
port. Our  widows  and  orphans  are  not  to  go  abroad  begging 
relief  and  protection.  And  if  any  of  our  citizens  are  fined, 
imprisoned  or  in  any  manner  oppressed  by  "  the  powers  that 
be,"  for  acting  conscientiously  according  to  our  standard  of 
Practical  Christianity,  they  are  to  be  aided  and  befriended  by 
us  to  the  utmost  extent  of  our  power,  i.  e.  within  the  limits  of 
innocence.  We  are  to  suffer  with  them — to  make  common 
cause  with  them.  So,  if  our  feebler  members  are  crowded 
upon,  injured  and  taken  advantage  of  by  unprincipled  men  of 
the  world,  the  stronger  members  in  talent,  wealth  and  weight 
of  character  are  to  interpose  a  shield  of  protection  over  them, 
without  money  and  without  price ;  that  it  may  be  known  by  all 
in  due  time,  that  what  they  do  unto  the  least  of  us  they  do 
unto  the  mightiest  and  unto  the  whole  Practical  Christian 
Republic.  Is  not  this  right  ?  Could  we  do  less  without  shame 
and  contempt,  in  view  of  our  professions  ? 

Inq.  It  is  all  right,  all  noble,  all  honorable,  all  worthy  of  my 
highest  admiration. 

Ex.  The  second  point  of  our  fundamental,  uniform  and  es- 
tablished policy  is,  to  avoid  all  unnecessary  conflicts  with 
sword-sustained  governments,  by  conforming  to  all  their  laws 
•and  requirements  which  are  not  repugnant  to  the  sovereignty 
of  divine  principles. 

Inq.  You  think  then  it  would  be  easy  to  have  conflicts  with 
those  governments  unnecessarily? 
34 


266  PRACTICAL   CHRISTIAN  SOCIALISM. 

Ex.  Undoubtedly  it  would.  It  would  be  easy  to  differ  with 
and  oppose  them  for  the  sake  of  keeping  up  a  broad  line  of 
distinction  between  them  and  ourselves.  It  would  be  easy  for 
many  well-meaning  members  of  our  Republic  to  magnify  their 
disfellowship  of  the  old  order  of  society  and  government  by 
non- conformity  to  requirements  which  were  right  in  themselves, 
or  indifferent,  merely  because  those  requirements  made  a  part 
and  parcel  of  a  wrong  ivhole.  All  such  non-conformity  would 
be  foolish  and  pernicious.  Why  stickle  and  make  a  great  ado 
about  non-essentials  ?  The  existing  order  of  society  and  gov- 
ernment has  many  good  things  in  it,  good  laws,  customs  and 
Tisages — such  as  with  slight  modifications  would  befit  our  Re- 
public. It  has  also  a  great  many  formal  niceties  which  have 
•a  technical  and  legal  importance,  which  time  will  sweep  away 
as  mere  cob-webs  of  vanity,  but  which  are  of  no  consequence 
to  us.  It  would  be  folly  for  our  people  to  stand  out  and  contend 
with  government  functionaries  about  these  indifferent  things. 
Our  thunder  should  be  reserved  for  worthy  occasions.  There 
are  essentials  enough  to  stand  out  for.  Let  trifles  go.  We 
are  to  differ  with  no  human  being  or  beings  for  the  sake 
of  differing.  We  are  not  to  be  singular  for  the  sake  of  being 
singular.  We  are  not  to  be  whimish,  mulish  and  crotchical, 
merely  to  let  the  world  know  that  we  are  not  "  of  it."  We  are 
to  choose  conformity  in  preference  to  non-conformity  always 
when  we  can  do  so  without  violating  our  divine  principles. 
This  should  be  our  policy.  Then  noble  souls  and  wise  minds 
•will  see  that  our  dissent,  singularity  and  non -conformity  are 
determined  by  principle,  and  not  by  egotism,  clannishness,  or 
wrong-headedness.  Unnecessary  conflicts  are  therefore  always 
to  be  avoided,  that  necessary  ones  maybe  maintained  the  more 
courageously,  dignifiedly  and  triumphantly.  Do  you  object  to 
this? 

Inq.  Not  at  all ;  pass  on. 

Ex.  The  third  specification  of  our  Policy  is  to  abstain  from 
all  participation  in  the  working  of  the  political  machinery  of 
sword-sustained  governments,  and  to  be  connected  as  little  as 
possible  with  their  system  of  operations. 

Inq.  Well,  here  is  a  point  about  which  1  have  had  more  dis- 


CONSTITUTIONAL    POLITY.  267 

cussion  than  on  any  other  in  your  whole  Constitution ;  and 
sometimes  I  have  been  quite  confounded  by  the  arguments 
•arrayed  against  your  position.  The  same  difficulties  came  up 
on  that  clause  in  Article  II.  which  contains  the  words,  "  Never 
to  participate  in  a  sword-sustained  human  government,  either 
as  voters,  office-holders  or  subordinate  assistants,  in  any  case 
prescriptively  involving  the  infliction  of  death  or  any  absolute 
injury  whatsoever  by  man  on  man,"  &c.  But  I  managed  to 
get  rid  of  the  question  till  I  came  to  this  Article  on  Policy, 
where  I  had  to  meet  it,  and  where  I  wish  you  to  meet  it. 

Ex.  I  will  do  so  with  pleasure.  Give  me  the  hardest  of  the 
objections  you  encountered. 

Inq.  The  grand  difficulty  always  is  with  the  fundamental 
love -principle  itself,  which  forbids  man  to  kill  or  injure  man. 
These  objectors  either  do  not  accept  that  principle  as  forbid- 
ding all  injury  between  man  and  man,  or  they  will  not  allow  its 
application  to  government,  or  they  plead  that  the  time  has  not 
come  for  insisting  on  it.  Indeed,  they  seem  to  be  quite  indis- 
posed to  recognize,  appreciate  and  reason  from  fundamental 
religious  and  moral  principles  at  all.  They  take  every  thing 
up  by  pieces,  and  look  at  it  in  the  light  of  expediency.  And 
their  expediency  is  like  the  child's  world,  bounded  by  the  sen- 
sible horizon,  which  terminates  in  all  directions  where  the  sky 
seems  to  shut  down  upon  the  earth.  It  is  a  very  short-sighted 
expediency.  But  they  are  none  the  less  confident  it  compre- 
hends all  things.  Such  is  their  mole-eyed  wisdom.  With  this 
sensible  horizon  of  expediency  for  their  universe,  and  the 
self-confidence  which  is  its  concomitant,  these  objectors  gen- 
erally begin  thus :  "  What,  not  vote,  not  take  office,  not  partic- 
ipate in  the  government  of  the  country,  stand  off  by  themselves 
as  a  separate  people  or  nation  !  Tkat  is  preposterous  !  That 
spoils  the  whole  thing !  I  should  think  something  of  the  scheme, 
were  it  not  for  this  silly  non-resistance  and  no-governmentism. 
I  admire  the  larger  part  of  their  Constitution ;  but  such  weak, 
absurd  and  impracticable  notions  damn  it  for  me."  Now  what 
answer  would  you  make  to  such  objections  ? 

Ex.  I  should  take  them  very  patiently,  knowing  that  they 
came  naturally  and  honestly  from  minds  groping  in  thick  dark- 


268  PRACTICAL   CHRISTIAN  SOCIALISM. 

ness,  but  perhaps  capable  of  being  enlightened.  I  should  ask 
such  an  objector:  Is  the  old  order  of  human  society  right? 
Are  you  satisfied  with  it  ? 

Inq.  He  would  answer  promptly,  "  O  no,  no ;  it  is  very  bad — 
full  of  selfishness,  antagonism,  hatred,  violence  and  misery." 

Ex.  Do  you  want  a  better  order  of  society  established  in  the 
earth? 

Inq.  He  would  answer,  "  Yes,  yes,  certainly." 

Ex  How  do  you  expect  that  better  order  of  society  is  to  be 
established  ? 

Inq.  He  would  reply,  "  By  Association,  unselfish,  peaceful 
Association." 

Ex.  By  Association  on  any  radically  different  principles  from 
the  now  prevailing  order  of  Association  ? 

Inq.  "  Yes,  certainly,  more  just,  fraternal  and  unselfish  prin- 
ciples, and  more  scientific  too — more  unitary." 

Ex.  Would  you  exclude  war  and  vindictive  punishments 
from  the  new  order  ? 

Inq.  "  Most  assuredly.  Stop  ;  exclude  ?  no  not  formally,  per- 
haps ;  but  in  true  attractive  Association  all  these  evils  would 
be  transcended.  They  would  cease  with  the  cessation  of  their 
causes  and  occasions,  which  would  not  exist  in  the  true  order 
of  society.  So  they  would  need  no  other  preclusion." 

Ex.  But  you  would  have  the  new  order  of  society  in  close 
fellowship  with  the  old,  so  that  your  members  might  vote,  hold 
office,  litigate,  fight  and  do  every  thing  else  in  the  governments 
thereof  just  like  the  rest  of  its  citizens  ? 

Inq.  "  Yes ;  only  they  should  be  more  virtuous  and  honorable 
than  ordinary,  and  should  do  every  thing  constitutionally,  le- 
gally and  properly." 

Ex.  You  would  have  them  soldiers,  generals,  hangmen,  sher- 
iffs, &c.,  &c.,  &c. — all  bound  by  solemn  oath  to  sustain  the  old 
order  of  society  and  its  government,  by  force  of  arms  if  nec- 
essary ? 

Inq.  "  Certainly ;  leave  all  these  things  to  take  their  course. 
Only  I  would  have  our  Associationists  and  Communists  aim 
continually  to  improve  the  old  order  of  society,  to  favor  the 
new  order  as  much  as  possible,  and  to  make  their  influence 


CONSTITUTIONAL  POLITY.  2<;<-» 

felt  for  the  general  good.  That  is  the  beauty  of  the  thing. 
Just  think  how  much  good  we  could  do  by  exercising  our  polit- 
ical rights  in  the  old  order  of  society  and  government !" 

Ex.  But  what  would  become  of  your  new  order  of  society, 
and  who  would  take  care  of  its  gowth,  while  its  most  talented 
and  enterprising  minds  were  taking  such  beautiful  care  of  the 
bad  old  order  of  society  and  government ;  and  while,  too,  they 
were  in  a  scramble  with  each  other  for  the  rich  loaves  and 
fishes  of  office,  as  partizans  of  rival  leaders  ? 

Inq.  "  O,  I  would  not  have  our  Socialists  neglect  their  own 
work,  nor  be  mere  office  seekers,  or  salary  hunters,  nor  get 
divided  among  themselves  into  rival  squads  of  politicians. 
Not  at  all." 

Ex.  You  would  have  them  attend  to  their  own  business,  and 
other  people's  too  !  Expend  their  best  energies  in  improving 
the  old  order  of  society,  and  at  the  same  time  show  all  the 
world  the  excellences  of  the  new  order !  Be  devoted  to  the 
politics  of  rival  parties  in  sword-sustained  governments,  and 
still  be  united  at  home  in  the  bonds  of  peace !  Serve  two 
masters  with  equal  fidelity  !  Sit  on  two  stools,  and  not  come 
to  the  ground  between  them  !  .  All  this  may  be  very  beautiful, 
but  is  not  very  likely  to  come  to  pass  in  such  a  world  as  ours. 
I  venture  to  suggest  that  it  would  savor  more  of  common  sense, 
if  not  of  honesty,  to  confess  at  once,  that  the  only  road  to  a 
new  order  of  society  is  through  the  old  one  by  gradual  im- 
provement, whereof  politics  is  the  indispensable  "  staff  of  ac- 
complishment." In  that  case,  let  the  objector  cease  to  amuse 
himself  and  others  by  talking  of  a  new  order.  Let  him  stick 
to  the  old  like  a  pertinacious  tinker  till  he  shall  have  patched 
it  into  a  new  kettle.  I  can  excuse  him  from  joining  the  Prac- 
tical Christian  Republic  till  he  takes  a  few  more  lessons  in  the 
school  of  experience. 

Inq.  Well,  it  is  ridiculous,  as  well  as  utterly  impracticable, 
to  ride  two  such  different  horses,  on  two  such  different  roads, 
at  the  same  time.  But  now  I  will  change  the  tune  of  objection 
a  little.  Granting  that  it  is  totally  inconsistent  for  the  mem- 
bers of  your  Republic  to  profess  allegiance  to  the  sovereignty 
of  divine  principles  and  yet  participate  in  war,  preparations  for 


; 


270  PRACTICAL  CHRISTIAN  SOCIALISM. 

war,  capital  punishment  and  penal  injuries,  either  as  officers 
or  subordinates  of  sword-sustained  governments,  still,  why  may 
they  not  vote  at  the  polls  and  seek  redress  at  law  for  injuries 
done  them  ? 

Ex.  It  is  possible  they  might  innocently  vote  on  some  ques- 
tions, and  resort  to  Judicial  assistance  in  some  cases.  They 
are  not  precluded  from  doing  so,  except  in  cases  prescriptive -I  y 
involving  the  infliction  of  death,  or  some  other  absolute  injury, 
by  man  on  man. 

Inq.  Yet  your  policy  is  to  stand  aloof  as  much  as  possible 
from  participation  in  the  machinery  of  these  sword-sustained 
governments,  even  in  cases  where  your  principles  might  per- 
mit it. 

Ex.  Such  indeed  is  our  policy ;  and  for  two  good  reasons  ; 
1,  there  are  few  cases  in  which  we  could  be  certain  that  our 
principles  would  allow  us  to  participate ;  and  2,  of  the  few  al- 
lowable, not  one  in  a  hundred,  perhaps,  could  be  used  to  any 
good  purpose.  We  should  do  more  harm  than  good,  both  to 
ourselves  and  the  world,  by  departing  from  our  general  course. 
In  some  cases,  few  and  far  between,  it  might  be  best  for  us  to 
use  our  rights  and  innocent  liberties  in  the  particulars  referred 
to ;  but  such  exceptions  will  take  care  of  themselves,  without 
disturbing  the  general  tenor  of  our  Policy. 

Inq.  But  why  not  vote  for  State  and  National  officers,  to  aid 
in  keeping  out  bad  men,  and  getting  in  good  men  ? 

Ex,  For  seven  reasons.  1.  We  seldom  know  which  of  the 
candidates  is  best.  2.  The  best  as  a  man  is  not  always  the 
best  as  a  partizan  officer.  3.  The  best  man  of  the  best  party 
must  bind  himself  by  oath  or  affirmation  to  do  some  tilings 
which  are  in  plain  violation  of  our  sovereign  divine  principles. 
4.  By  voting  we  become  complicated  with  the  political  piirty 
whose  general  course  we  most  approve,  which  nevertheless 
we  must  radically  differ  from.  5.  We  invite  discord  into  our 
own  circles,  where  there  can  hardly  fail  to  be  honest  differences 
of  opinion  about  the  merits  of  opposing  parties,  or  the  propriety 
of  taking  sides  in  such  contests;  or,  6.  If  our  people  all  voted 
one  way,  we  should  provoke  public  suspicion  against  ourselves 
as  jni  ambitious,  consolidated  clan,  ripening  for  political  mis- 


CONSTITUTIONAL   POLITY.  271 

chief.  7.  Wo  should  neglect  our  own  sacred  enterprise  to  help 
govern  an  order  of  society  from  which  we  profess  to  have  sep- 
arated ourselves  for  conscience'  sake;  and  thus  we  should  not 
only  open  the  door  for  all  our  members  to  meddle  continually 
with  the  political,  seditious  and  revolutionary  turmoils  of  the 
world,  but  actually  involve  our  whole  movement  in  the  uncer- 
tain issues  of  those  commotions.  For  these  reasons  it  would 
be  folly,  madness  and  suicide  for  Practical  Christian  Republi- 
cans to  participate  in  such  elections.  Our  cause  would  have 
nothing  to  gain,  but  eveiy  thing  to  lose,  from  such  meddling. 
"  Let  the  potsherds  of  the  earth  contend  with  the  potsherds  of 
the  earth."  Let  each  order  of  society  be  managed  by  its  own 
adherents,  on  its  own  professed  principles.  Then  by  their 
fruits  good  men  will  know  which  is  most  worthy  of  support. 
The  two  cannot  be  amalgamated.  Nor  can  the  new  wine  of 
love  and  peace  be  put  into  the  old  war -bottles. 

Inq.  And  would  there  be  the  same  objection  to  your  mem- 
bers voting  in  municipal  affairs  ? 

Ex.  Very  nearly.  So  nearly  that  it  would  hardly  be  worth 
while  to  pick  out  the  possible  cases  which  might  be  exceptions. 

Inq.  But  I  do  not  see  why  your  members  might  not  sue  at 
the  law  for  a  just  debt,  or  to  recover  damages  for  injuries  sus- 
tained, or  to  get  dangerous  offenders  restrained. 

Ex.  Possibly  cases  of  these  kinds  might  now  and  then  arise 
when  it  would  be  no  violation  of  their  principles  to  do  so. 
But  this  would  so  seldom  happen,  and  would  be  so  little  in 
unison  with  the  usual  course  to  be  pursued,  that  it  would  be 
safest  to  make  no  calculation  on  such  a  resort  at  all.  In  all 
sword-sustained  governments,  the  sword,  or  some  other  instru- 
ment of  penal  vengeance,  is  necessarily  always  behind  the 
civil  authorities  as  their  dernier  resort.  To  sue  a  man  for  debt, 
or  for  the  purpose  of  compelling  him  to  conform  to  our  will,  is 
to  call  on  the  government  to  use  their  sword- sustained  power 
in  our  behalf.  If  it  is  right  for  us  to  sue  to  them  for  the  use  of 
such  power  for  our  convenience,  why  have  we  any  scruples 
against  doing  the  same  thing  ourselves  ?  If  wrong  for  us  to 
use  the  sword  ourselves,  is  it  not  also  wrong  to  ask  others  to 


272  PRACTICAL  CHRISTIAN  SOCIALISM. 

do  so  for  us  ?  Would  it  not  be  adding  meanness  to  our  incon- 
sistency ? 

Inq.  I  cannot  gainsay  your  reasoning.  But  I  will  ask  if  your 
principles  will  preclude  your  appearing  in  the  Courts  of  sword- 
sustained  governments  to  plead  in  your  own  defense,  when 
wrongfully  prosecuted  or  accused  by  others  ? 

Ex.  Certainly  not ;  if  our  cause  be  just. 

Inq.  Then  you  can  be  defendants  in  those  Courts,  but  not 
complainants  or  plaintiffs  !  What  is  the  difference  ? 

Ex.  It  is  the  difference  between  dragging  a  man  into  Court 
with  the  strong  arm  of  power  backed  by  the  sword,  and  being 
dragged  thither  unjustly  by  such  an  arm  against  our  choice. 
Is  there  any  difference  in  the  two  cases  ? 

Inq.  A  radical  difference  to  be  sure.  But  then  you  are  not 
obliged  to  plead  in  your  own  defense. 

Ex.  Not  absolutely  obliged ;  but  I  have  a  natural  right  to  de- 
fend myself  by  truthful  testimony  and  speech  against  false 
accusations  and  unjust  allegations.  Most  human  Courts  con- 
cede this  right.  I  may  therefore  use  it,  as  Paul  did  before 
Felix  and  Festus,  or  waive  it,  as  Jesus  did  before  Pilate.  If  I 
use  it,  I  violate  none  of  my  principles.  If  I  waive  it,  I  do  so 
at  my  own  option.  I  am  arraigned  before  "  the  powers  that 
be"  at  the  prosecuting  instigation  of  another.  I  did  not  ask 
the  government  to  bring  me  into  Court,  nor  to  compel  him  to 
come.  I  am  the  coerced  party ;  and  if  I  defend  myself  there, 
it  is  not  by  injurious  force,  nor  by  invoking  the  injurious  force 
of  government  to  help  me.  I  stand  up  as  a  man,  with  the 
common  consent,  to  plead  my  cause  by  the  force  of  truth. 
And  when  I  have  done  so,  I  am  in  the  hands  of  that  authority 
before  which  my  prosecutor  compelled  me  to  appear.  Is  not 
the  case  plain  ? 

Inq.  It  is  perfectly  so  to  me.  But  you  must  excuse  me  for 
still  personating  the  objector  a  little  longer.  Your  policy  seems 
to  be  to  leave  government,  if  possible,  wholly  in  the  hands  of 
bad  men,  by  withdrawing  all  good  men  from  it !  What  is  to 
become  of  the  world  if  bad  men  are  to  be  left  to  wield  all  the 
power  of  government  ? 

Ex.  Have  you  any  fear  that  I  shall  succeed  in  withdrawing 


CONSTITUTIONAL    POLITY.  273 

all  good  men  from  the  support  of  the  world's  sword-sustained 
governments. 

Inq.  No ;  but  you  boldly  avow  what  you  would  do  if  you 
could,  and  I  fear  you  will  be  able  to  draw  away  some  good 
men  who  are  much  needed  to  help  carry  on  government  as  it 
ought  to  be.  We  want  all  the  good  men  we  can  have  to 
weigh  down  the  bad  ones  of  whom  we  cannot  get  rid. 

Ex.  I  do  not  doubt  that  good  men  are  much  needed  to  coun- 
tervail bad  ones  in  most  governments ;  but  I  am  afraid  they 
are  more  needed  than  welcome,  generally.  At  any  rate,  I  am 
sure  The  Practical  Christian  Republic  will  not  rob  any  govern- 
ment of  the  ability  or  the  will  to  do  good  in  its  own  sphere  and 
way.  Because  1.  The  kind  of  good  men  thereby  withdrawn 
from  sword-sustained  governments  will  be  precisely  those  who 
would  not  be  wanted  if  they  could  be  had,  and  would  not  be 
allowed  to  lead  if  they  were  introduced  into  government. 
They  might  be  acceptable  as  appendages  of  moral  respecta- 
bility, to  make  well  meaning  people  think  favorably  of  the 
government  as  a  whole ;  but  they  would  be  allowed  no  real  in- 
fluence in  shaping  important  public  measures,  or  in  working  its 
powerful  machinery.  This  kind  of  good  men  are  always 
deemed  impracticables,  or  visionaries,  by  the  world's  leading 
politicians  and  statesmen.  2.  All  the  people  brought  into  our 
Republic  will  be  of  real  service  to  the  governments  under 
which  they  may  live.  They  will  govern  themselves  and  their 
dependents  in  the  best  possible  manner  almost  entirely  at  their 
own  expense.  They  \vill  exert  a  healthful  moral  influence  on 
all  around  them,  and  do  as  much  at  least  as  ordinary  peace 
officers  to  preserve  good  order.  They  will  be  a  check  on  vice, 
crime  and  violence  wherever  they  are  known.  They  will  dis- 
pense alms  and  relieve  much  surrounding  want.  They  will 
make  no  criminals  nor  paupers  among  themselves  to  be  a  charge 
on  government.  They  will  breed  no  lawsuits,  and  require 
no  police  nor  military  interpositions,  either  to  restrain  or  to 
protect  them.  They  will  be  good  customers  of  the  Post  Office, 
being  far  more  than  ordinarily  addicted  to  correspondence  and 
to  reading  public  intelligence.  At  the  same  time  they  will  be 
liberal,  peaceable  and  prompt  tax-payers  to  government.  If 
3o 


274  PRACTICAL   CHRISTIAN  SOCIALISM. 

more  than  all  this  is  wanted  of  them,  to  demonstrate  that  they 
are  the  very  best  subjects  any  government  can  have,  I  should 
like  to  know  what !     3.  There  are  several  grades  of  very  re- 
spectable good  men  who  will  still  adhere  to  all  these  sword- 
sustained  governments  ;  who  will  be  glad  to  hold  any  office  of 
honor  or  emolument  to  be  had ;  and  who  will  not  be  troubled 
with  scruples  about  doing  any  thing  required  by  the  established 
Constitution  or  laws  of  the  land.     So  there  will  be  no  lack,  on 
that   score,   for   generations  to   come.      4.  There  are  always 
plenty  of  bad  men  and  rogues  ready  to  serve  these  govern- 
ments for  money,  in  hunting  down  and  punishing  their  own 
like ;  and  it  is  well  known  that  such  are  always  remarkably 
expert  and  efficient  on  the  police,  among  the  prisons,  at  the 
gallows  and  in  the  military  department.     There  is  nothing  like 
setting  a  rogue  to  catch  a  rogue,  or  a  ruffian  to  kill  a  ruffian. 
Thus  our  secession  from  the  old  order  of  society  will  still  leave 
sufficient  help  in  the  punishing  and  fighting  line.     But  5.  If  by 
possibility  it  should  ever  so  happen  that  any  sword-sustained 
government  in  any  country  is  obliged  to  dissolve,  on  account  of 
the  growth  of  our  Republic,  we  pledge  ourselves  to  take  its 
subjects  under  our  care,  and  see  that  no  body  in  the  world  i-s  a 
loser  by  the  change.     I  think  these  reasons  conclusively  show 
that  no  serious  calamity  is  likely  to  happen  from  the  establish- 
ment of  our  Republic,  or  from  its  rigid  adherence  to  the  policy 
under  consideration. 

Inq.  But  you  yourselves  may  suffer  from  that  policy. 
Ex.  How? 

Inq.  You  will  be  robbed,  oppressed  and  despoiled  of  your 
property,  and  cannot  avail  yourselves  of  redress  by  law. 

Ex.  Borrow  no  trouble  for  us  on  that  score.  We  shall  doubt- 
less be  wronged  more  or  less  in  person  and  estate,  both  by  in- 
dividuals and  governments.  But  all  we  shall  lose  and  suffer 
will  not  be  a  tithe  of  what  the  same  number  of  people  with 
the  same  amount  of  property  in  the  old  order  of  society  will 
lose  and  suffer  during  the  same  period  of  time. 

Inq.  You  have  marvelous  faith  in  your  prospective  good 
luck. 

Ex.  No ;  in  God,  in  our  principles  and  our  policy.     The  fruit 


CONSTITUTIONAL    POLITY.  276 

of  peace  is  enjoyed  by  them  who  sow  peace ;  whilst  they  that 
take  the  sword  shall  perish  with  the  sword. 

Inq.  Well,  I  trust  you  must  be  aware  of  one  great  disadvant- 
age under  which  your  Republic  will  have  to  labor. 

Ex.  What  is  that  ? 

Inq.  Your  Principles  and  Policy  between  them  will  shut  out 
great  numbers  of  talented,  enterprising  and  influential  men, 
who  are  attached  to  politics  and  the  legal  profession,  under 
what  you  are  pleased  to  call  sword-sustained  governments. 
Many  of  these  are  progressives  and  highly  favorable  to  social 
reform,  as  they  certainly  are  to  human  improvement  in  general. 
But  they  will  never  forego  all  their  prospects,  and  wide  spread- 
ing spheres  of  distinction  in  the  old  order  of  society,  for  the 
sake  of  hampering  themselves  with  your  non-resistant  and  no- 
government  restrictions.  They  will  have  nothing  to  do  with  a 
scheme  which  tames  down  and  belittles  its  adherents  after  that 
fashion.  So  you  must  make  up  your  mind  to  go  on  without 
them. 

Ex.  We  have  all  made  up  our  minds  to  bear  true  allegiance 
in  our  Republic  to  the  sovereignty  of  divine  principles,  and  to 
adhere  uncompromisingly  to  the  fundamental  Policy  dictated  by 
these  Principles,  be.  the  consequences  what  they  may.  And  we 
ask  no  human  being  to  join  us  in  ignorance  of  our  Principles 
or  Policy,  nor  against  his  honest  convictions  of  duty,  nor  with- 
out being  fully  persuaded  in  his  own  mind  that  he  ought  to 
make  all  the  sacrifices  of  worldly  ambition,  honor  and  emolu- 
ment which  you  represent  as  so  dear  to  the  class  of  persons 
just  mentioned.  We  have  no  bribes,  no  flatteries,  no  compro- 
mises of  principle  to  offer.  We  want  no  talents,  skill  or 
enterprise  which  shall  not  voluntarily  respond  to  our  sublime 
moral  and  religious  appeal  from  the  living  souls  of  their  pos- 
sessors. God  through  his  holy  angels  will  provide  help  for  us, 
whoever  may  hold  back  or  turn  the  cold  shoulder.  We  have 
faith  that  our  Republic  will  not  lack  for  talent,  skill  and 
enterprise. 

Inq.  Your  faith  amounts  to  sheer  fanaticism,  and  I  will  not 
further  'condescend  to  debate  the  matter  with  you. 

Ex.  I  think  you  have  acted  the  objector  well,  and  given  me 


276  PRACTICAL   CHRISTIAN  SOCIALISM. 

a  fair  specimen  of  the  kind  of  talk  that  has  greeted  your  ears 
while  trying  to  explain  and  defend  our  Constitution  among  your 
acquaintances. 

Inq.  I  believe  I  have ;  though  I  am  sure  I  have  been  much 
more  respectful  in  the  use  of  terms.  And  on  your  part  you 
have  been  quite  as  patient  with  me,  and  much  more  convincing 
than  I  was  able  to  be  with  some  of  my  pertinacious  opponents. 
So  we  may  pass  on  to  what  remains  of  the  Article  before  us 
for  examination. 

Ex.  We  have  virtually  gone  over  the  whole  ground,  leaving 
scarcely  any  thing  to  say  under  the  other  specified  points  of 
Policy.  The  fourth  specification  reads  thus  :  "  To  protest,  re- 
monstrate and  testify  conscientiously  against  the  sins  of  sword- 
sustained  governments  on  moral  grounds  alone  ;  but  never  to 
plot  schemes  of  revolutionary  agitation,  intrigue  or  violence 
against  them;  nor  be  implicated  in  countenancing  the  least 
resistance  to  their  authority  by  injurious  force." 

Inq.  This  is  declaring  that  you  will  be  true  to  your  own 
principles  in  rebuking  their  sins  on  moral  grounds,  and  in 
refraining  from  giving  them  the  least  just  cause  of  offense  as 
disorderly  or  rebellious  subjects.  I  see  that  this  will  be  as 
politic  as  it  is  truthful  and  just.  It  will  mafce  you  morally  pow- 
erful, while  it  will  shield  you  from  many  of  those  suspicions 
and  vexations  which  many  governments  excuse  themselves  for 
inflicting  on  restless  revolutionary  spirits,  who  they  have  ample 
reason  to  expect  will  miss  no  good  opportunity  to  overturn  them 
either  by  craft  or  violence. 

Your  fifth  specification  I  think  I  understand  and  appreciate  ; 
that  is,  if  obliged  by  the  dictates  of  your  principles  to  disobey 
or  passively  withstand  government  at  any  time,  you  will  do  it 
openly  and  heroically,  and  patiently  suffer  what  may  be  inflicted 
on  you  for  acting  conscientiously. 

Your  sixth  is,  that  you  will  not  ask  protection,  nor  petition  for 
governmental  interposition  in  behalf  of  yourselves  or  others 
when  it  cannot  be  rendered  by  means  perfectly  compatible  with 
your  own  principles.  This  also  I  understand,  appreciate  and 
honor,  as  worthy  of  your  Republic. 

Your  seventh  may  be  summed  up  thus :     Peace  with  a]l 


CONSTITUTIONAL   POLITY.  277 

mankind,  if  possible  without  sacrifice  of  principle  ;  credit,  ap- 
proval and  encouragement  to  whatever  is  right  and  good  in  all ; 
but  no  fellowship  of  iniquity  in  any,  no  enslavement  to  any,  no 
amalgamation  with  any,  no  moral  responsibility  for  any ;  ever 
distinctly,  unequivocally  and  uncompromisingly  upholding  The 
Practical  Christian  Republic.  This  is  all  right,  all  consistent 
with  what  precedes  it,  and  all  indispensable  to  the  success  of 
your  noble  enterprise.  And  if  your  people  adhere  to  their 
declared  Policy  with  any  tolerable  fidelity,  I  am  sure  their 
Republic  will  not  only  become  illustrious  in  magnitude  and 
true  power,  but  the  triumphant  regenerator  and  pacificator  of 
the  world. 

Inq.   Such  is  our  prayer,  our  aim  and  our  all-animating  hope. 

Ex.  The  final  Article  of  your  Constitution  suggests  little  of 
inquiry,  and  needs  little  explanation.  Its  prescriptions  and 
terms  are  plain,  just  and  reasonable,  so  far  as  I  can  judge.  The 
whole  thing  is  left  open  to  revision  and  amendment — resting 
on  its  own  intrinsic  merits,  and  unreservedly  subjecting  itself 
to  the  deliberate  judgment  of  all  coming  times.  This  is  right, 
and  implies  unswerving  confidence  in  the  ever  living  Spirit  of 
Truth  and  Righteousness  to  adjust  its  external  forms  to  the 
progressive  changes  of  human  nature.  One-fourth  of  your 
citizen  members  may  always  move  amendments,  and  two-thirds 
carry  them.  Nothing  can  be  more  unobjectionable.  Happily 
the  General  Constitution  is  of  such  a  character  that  few 
changes  will  be  likely  to  be  called  for.  These  will  take  place 
chiefly  and  conveniently  in  the  secondary  Compacts  of  your 
constituent  and  confederate  bodies.  I  forbear  further  inquiry 
and  remark  under  this  general  head. 

Ex.  And  I  need  not  multiply  comments.  We  will  now  con- 
sider the  General  Constitution  sufficiently  expounded.  I 
propose  next  to  take  up  the  subject  of  Education,  and  give  you 
a  thorough  exposition  of  it,  as  I  hope  to  see  it  carried  out  in 
The  Practical  Christian  Republic. 


27  PRACTICAL   CHRISTIAN  SOCIALISM. 


CONVERSATION    VII. 

EDUCATION'. — Definition  of  education — Its  processes  of  development,  enlight- 
enment and  government — Man's  threefold  constitution  of  matter^  soul- 
spirit  and  Deific  spirit — Education  must  begin  in  the  maternal  womb  when 
development  begins — Education  and  educators  of  the  child  before  birth — 
Seven  general  kinds  of  education  to  be  treated  of — Physical  education  from 
birth  onward — Outline  indicated  suggestively  and  preceptively  with  refer- 
ence to  six  cardinal  conditions  of  physical  health,  viz  :  protection,  alimen- 
tation, exercise,  rest,  purification  and  medication. 

Ex.  I  am  now  to  present  you  my  views  of  education. 
Without  a  highly  improved  and  thorough  course  of  education, 
I  could  not  expect  success  and  permanency  for  my  Social 
System.  Education  may  be  divided  into  three  general  pro- 
cesses, viz :  development,  enlightenment  and  government. 
Whatever  process  or  operative  influence  expands,  unfolds  and 
matures  the  inherent  constitutional  faculties  of  a  human  being, 
belongs  to  development.  Whatever  imparts  ideas,  knowledge, 
understanding,  wisdom,  belongs  to  enlightenment.  Whatever 
gives  controlling  motives,  principles  of  action,  regulation,  hab- 
ituation  and  decided  characterization,  belongs  to  government. 
Education  presupposes  beings  to  be  educated,  educators  and 
processes  or  methods  of  educative  operation.  So  far  as  I  am 
now  to  treat  of  education,  both  the  educated  and  their  educa- 
tors are  human  beings.  What  then  is  a  human  being? 

A  human  being  is  a  compound  identity  consisting  of  matter, 
soul-spirit  and  Deific  spirit.  The  exterior  personal  identity  is 
composed  of  mineral,  vegetable  and  aqueous  matter — inert, 
passive  substance.  This  is  the  physical  body.  Interior  to  this 
is  an  incomparably  finer  substance  which  I  have  called  soul- 
spirit.  This  soul-spirit  pervades,  animates  and  controls  the 
body  until  after  death.  It  is  inherently  vivific  and  active. 
Sensation,  affection,  intellect,  sentiment  and  reason  are  devel- 
oped from  germs  inherent  in  soul-spirit.  Thus  we  have  the 


CONSTITUTIONAL    POLITY.  279 

soul  within  the  animal  body.  But  interior  to  the  soul  is  a  still 
finer  essence,  a  little  ganglion  on  one  of  the  innumerable  Deific 
nerves  that  traverse  immensity  in  all  directions  throughout  the 
Infinitarium.  This  divine  nerve  ganglion  is  at  first  so  minute 
and  impalpable  that  the  soul  is  unconscious  of  its  presence. 
But  it  is  inherently  capable  of  such  expansion  and  intensifica- 
tion under  certain  conditions  as  to  gain  absolute  control  over 
the  whole  man,  and  ultimately  in  coming  eternity  to  absorb  his 
identity  as  it  were  into  its  own  divinity,  and  thus  without  an- 
nihilating that  identity  to  harmonize  it  perfectly  with  the 
Supreme  Deific  Volition.  This  inmost  essence  is  what  chiefly 
distinguishes  man  from  beast,  allies  him  to  the  angel  world, 
forms  within  him  the  divine  image,  renders  him  receptive  of 
heavenly  inspirations,  and  finally  brings  him  into  perfect  union 
with  the  Infinite  Father. 

From  this  view  of  the  human  constitution  it  is  seen  that 
education  must  be  adapted  to  develop,  enlighten  and  govern 
man  in  accordance  with  the  wants,  susceptibilities  and  capa- 
bilities of  his  threefold  constitutional  being.  His  physical  part 
must  be  treated  physically.  His  psychical  part  must  be  treated 
psychically.  And  his  divine  part  must  be  treated  divinely. 
The  material  body  must  have  its  due  supply  of  appropriate 
matter  ;  the  soul  its  due  supply  of  appropriate  soul-substance  ; 
and  the  inmost  Deific  essence  its  due  supply  of  divine  influx. 
And  every  condition  and  circumstance  necessary  to  these 
results  must  receive  due  consideration. 

Now  where  must  education  begin  ?  Undoubtedly  it  must 
begin  with  the  physical  identity  of  the  human  being  and  at 
the  point  where  development  commences.  Thence  working 
inward  it  finally  takes  cognizance  of  the  most  interior  nature, 
and  addresses  its  appliances  to  the  entire  man  with  due  regard 
to  all  his  wants.  The  human  seed  commences  its  develop- 
ment, for  good  or  evil,  in  the  maternal  womb  at  or  soon  after 
impregnation.  Therefore  I  must  begin  at  this  point.  When 
I  come  to  treat  of  marriage  and  procreation  I  shall  begin  even 
farther  back.  But  educationally  I  will  start  where  development 
is  first  cognizable.  Who  now  are  educators  of  the  embryo 
man  or  woman  ?  Primarily,  directly  and  chiefly  the  mother. 


280  PRACTICAL  CHRISTIAN  SOCIALISM. 

Next  in  degree  of  influence  the  father.  And  next  subordinate!/ 
the  mother's  intimate  associates  in  the  family  and  neighbor- 
hood. All  these  exert  a  greater  or  less  influence,  designedly 
or  undesignedly,  to  determine  the  development  of  the  unborn 
child.  Their  influence  is  variously  limited,  yet  great.  Their 
educational  responsibilities  are  proportionate.  The  structure, 
conformation,  nervous  system,  appetites,  passional  propensities 
and  moral  tendencies  of  the  future  man  or  woman  will  be 
more  or  less  affected  by  influences  operating  in,  upon  and 
through  the  mother  before  birth.  This  may  be  safely  affirmed 
of  ordinary  cases,  not  to  mention  extraordinary  ones  in  which 
very  dire  calamities  sometimes  occur.  Before  birth,  as  well  as 
afterwards,  it  holds  true  that 

"  Just  as  the  twig  is  bent  the  tree's  inclined." 

Inq.  You  astonish  and  alarm  me.  I  never  dreamed  of  edu- 
cation before  birth.  Who  will  dare  to  become  parents  with 
such  responsibilities  as  these  resting  upon  them  ! 

JEti.  It  is  a  pity  that  multitudes  who  are  grossly  unfit  to  be- 
come parents  could  not  be  deterred  by  some  wholesome  motive 
from  perpetrating  those  dreadful  generative  and  gestative 
wrongs  which  so  grievously  afflict  their  offspring. 

Inq.  Be  kind  enough  to  indicate  the  wrongs  to  which  you 
allude. 

Ex.  I  cannot  indicate  them  all.  "  Their  name  is  Legion." 
They  result  from  great  abuses,  some  of  which  I  will  briefly 
mention. 

1.  Frequent  and  persistent  venereal  indulgence  of  the  hus- 
band,  sometimes    with,   sometimes   without,   and   sometimes 
against  the  reciprocal  inclinations  of  his  pregnant  wife.     This 
is  a  great  and  prevalent  abuse  of  nature.     Perverted  amative- 
ness,  unchastened  lust  and  the  force  of  habit,  strengthened  by 
the  ignorant  plea  of  passional  necessity,  thus   inflict  incalcula- 
ble mischiefs  on  the  helpless  foetus.     Such  indulgence  should 
seldom,  if  ever,  take  place  during  pregnancy,   or  during  lacta- 
tion.    It  is  contrary  to  unperverted  nature  and  productive  of 
most  blighting  consequences. 

2.  Cruelty,  unkindness,   indifference,  neglect  and  various 


CONSTITUTIONAL   POLITY.  28J 

kinds  of  ill-lreatmeiit  from  the  husband,  or  from  other  persons, 
towards  the  pregnant  wife.  This  is  sometimes  gross  and  out- 
rageous, sometimes  refined  and  secret,  but  always  injurious  to 
the  mother,  and  through  her  to  the  unborn  child.  There  is  no 
period  of  female  life  during  which  a  loving,  kind,  considerate 
treatment  is  so  necessary — so  indispensable.  Yet  ill-treat- 
ment from  the  husband,  or  other  intimate  associates,  to  the 
incipient  mother  is  no  uncommon  occurrence.  And  the  conse- 
quences are  deplorable.  Many  a  child  comes  into  the  world 
mal-formed,  or  non-compos,  or  sickly,  or  irrascible,  or  ill  balanc- 
ed, by  reason  of  the  gall  and  bitterness  amid  which  it  has  been 
gcstated. 

3.  Extreme  toil,  hardship,  care  and  anxiety  of  the  pregnant 
mother,  whereby  in  many  instances  she  is  overtasked,  worn 
down,  and  her  vital  energies  nearly  exhausted.  This  is  no 
uncommon  evil.  Sometimes  it  seems  absolutely  unavoidable. 
Sometimes  poverty  impels  it.  Sometimes  it  is  enforced  by 
rank  covetousness  on  the  part  of  the  husband,  or  the  wife 
herself,  or  both.  Sometimes  pride,  fashion  and  a  false  hospi- 
tality, which  oppresses  the  family  with  company  to  be  enter- 
tained, occasions  the  drudgery.  And  not  unfrequently  it  is 
necessitated  by  too  large  a  family.  A  thoughtless  husband 
ignorantly  indulges  his  venereal  lusts  at  every  opportunity. 
Impregnation  occurs  just  as  often  as  poor  jaded  maternity  will 
admit  of  it.  The  good  woman  perhaps  believes  it  to  be  the 
visitation  of  Divine  Providence  upon  her  from  year  to  year, 
and  that  she  is  irrevocably  fated  to  have  her  "  number."  So 
the  house  swarms  with  unbidden  offspring,  and  resounds  with 
the  clamor  of  their  conflicting  wants.  There  is  an  utter  dis- 
proportion of  strength,  qualification  and  means  to  the  necessities 
of  the  case.  They  cannot  be  properly  cared  for  even  physi- 
cally, much  less  intellectually  and  morally.  The  affectionate 
but  worn  down  mother  drags  on  through  it  all  as  well  as  she 
can,  meantime  adding  to  the  household  another  and  another 
crying  loved  one,  till  age  or  death  terminates  the  struggle. 
And  long  after  she  shall  have  paid  the  debt  of  nature  will  her 
ill-developed,  half-lived  children  reecho  her  sighs.  All  this  is 
wrong.  Such  abuses  ought  not  to  go  uncorrected.  In  fulfilling 
36 


282  PRACTICAL   CHHLSTIAN  SOCIALISM. 

functions  so  momentous,  and  under  circumstances  so  delicate, 
the  wife  should  not  be  overtasked,  oppressed  with  care  nor 
tortured  with  anxiety.  At  least  such  evils  should  be  avoided 
to  the  utmost  possible  extent.  The  developing  embryo  should 
have  the  benefit  of  sterling  vital  energy,  genial  tranquillity,  and 
a  calm,  cheerful  enjoyment  of  life's  needed  comforts.  Other- 
wise, both  mother  and  child  must  be  more  or  less  injured. 

4.  Undue  excitement  of  the  passions,  especially  the  more 
malignant  ones — anger,  envy,  jealousy,  hatred,  revenge,  fear 
and  despair — exert  a  blighting  and  baneful  influence  on  unborn 
offspring.     Mothers  thus  excited  often  unintentionally  stamp 
the  most  fatal  impressions  on  the  fruit  of  their  wombs.    Abuses 
of  this  nature  are  fearfully  prevalent,  if  not  in  their  extremes, 
yet  to  a  malign  extent.     But  it  is  of  the  highest  importarfce 
that  they  should  be  studiously  avoided  during  both  gestation 
and  lactation ;  indeed,  for  other  reasons,  at  all  times  through 
life. 

5.  There  are  great  physiological  abuses  which  in  millions  of 
cases   poison,   pervert  and  curse  human  nature  before  birth. 
We  need  not  dwell  on  instances  of  disgusting  drunkenness, 
gluttony,  filthiness  and  gross  intemperance  of  the  animal  pro- 
pensities, which  sometimes  occur  in  the  degraded  classes  of  so- 
ciety.    They  are  horrible  to  contemplate  in  connection  with  the 
procreation  and  gestation  of  children.     Besides  these  we  may 
find  evils  enough  to  deprecate  in  more  favored  circles.     Look 
at  the  food  generally  eaten.     Think  of  the  quantity,  the  quali- 
ty, the  cookery,  the  condiments,  the  accompaniments,  the  mas- 
tication and  the  digestion.     Is  it  nutritious,  wholesome,  simple, 
digestible  ?     Far  otherwise.     Look  at  the  exhalations,  perspi- 
rations and  evacuations.     Are   they   open,   free,   regular  and 
healthful?     Far   otherwise.     Look  at  clothing,  dress.      Is    it 
adapted   to  preserve  a  just  temperature  of  the  body  ?     Is  it 
comfortable  and  easy  at  all  points  ?     Is  there  no  compression 
of  the  lungs,  chest,  abdominal  viscera,  blood  vessels,  muscles 
•of  the  limbs  or  pores  of  the  skin  ?     Far  and  fatally  otherwise. 
Look  at  sleeping  rooms.    Are  they  spacious  and  well  ventilated  ? 
Alas,  little  better  often  than  death  cells,  where  -.people  breathe 
a  most  vitiated,  gaseous  atmosphere  from  eight  to  twelve  hours 


CONSTITUTIONAL    POLITY.  2S3 

iii  the  twenty-four  !  Look  at  the  exercise  taken  by  women, 
over  the  cooking  stove  and  the  fervent  coal  fire,  011  the  tread- 
mill of  household  drudgery,  in  the  streets  with  elegant  good- 
for-nothing  shoes,  or  Averse  yet  in  the  parlor  or  ball-room,  or 
some  frivolous  party  got  up  for  amusemental  dissipation,  killing 
of  time  and  reversing  of  day  and  night  I  will  not  allude  to 
the  thousand  and  one  other  abuses  rife  among  women,  the 
mothers  of  each  successive  generation  of  our  race.  When  we 
contemplate  the  wrongs  inflicted  before  birth  on  millions  of 
human  beings,  is  it  any  wonder  that  the  world  abounds  with 
so  many  unfortunate,  incompetent,  untractable,  depraved, 
vicious,  contentious,  destructive  and  unhappy  creatures  ?  Is  it 
any  wonder  that  mankind  are  so  low,  ill-developed  and  misera- 
ble ;  especially  when  we  adjoin  to  the  education  before  birth 
that  which  follows  after  through  infancy  and  youth  ?  Imagine 
now  a  million  of  unborn  babes  in  process  of  development  amid 
the  blight  and  bitterness  of  these  multiform  abuses.  Every 
one  of  that  million  comes  into  outer  life  more  or  less  perverted 
in  physical,  mental  and  moral  capability.  Is  it  very  strange 
that  one-third  of  the  race  die  in  infancy  ?  Is  it  very  strange 
that  so  many  of  the  survivors  spend  a  wretched  life  ?  Is  it 
very  strange  that  only  a  few  of  them  are  really  healthful, 
intelligent, virtuous  and  happy?  Certainly  not.  What  do  you 
think  of  education  during  this  germinal  stage  of  human  ex- 
istence ? 

Inq.  I  am  amazed  and  confounded  in  the  attempt  to  conceive 
of  its  importance.  I  never  before  had  my  attention  directed  to 
the  dreadful  ignorance,  abuse  and  perversion,  through  which 
human  beings  are  generally  introduced  into  our  world.  I  begin 
to  perceive  that  unspeakable  blessings  would  result  to  future 
generations,  if  mothers,  fathers,  relatives  and  associates  would 
adopt  your  educative  suggestions  relative  to  the  yet  unborn. 
But  I  look  for  others  equally  important  in  respect  to  education 
after  birth.  Please  proceed. 

I  Ex.  I  would  not  imply  that  education  after  birth  is  wmmpor- 
tant,  because  so  much  depends  on  what  precedes  birth.  Eight 
education  is  so  important,  both  before  and  after,  that  it  is  diffi- 
cult of  comparative  estimation.  We  have  traced  development 


284  PRACTICAL  CHRISTIAN  SOCIALISM. 

from  conception  to  parturition.  Let  us  suppose  that  thus  far 
all  is  right.  Well  formed,  healthful,  promising  infants  are 
born,  and  now  vie  are  to  proceed  with  their  education.  What 
have  we  to  do?  They  are  to  be  developed  into  men  and 
women — such  men  and  women,  physically,  intellectually  and 
morally  as  shall  be  truly  happy.  We  wish  them  to  be,  to  do 
and  to  enjoy  all  that  is  really  desirable,  to  the  extent  of  their 
natural  capabilities.  This  then  is  what  we  have  to  do,  so  for 
as  it  can  be  done  by  education.  After  birth  development  soon 
requires  the  aid  of  enlightenment  and  government ;  and  thence- 
forth these  three  activities  of  education  are  concurrent,  until 
the  first  becomes  unnecessary,  then  the  second,  and  then  the 
third. 

Inq.  But  I  would  ask,  if  either  of  them  can  become  unnec- 
essary this  side  of  ultimate  absolute  perfection  ?  Will  not  the 
human  being  progress  by  development,  'enlightenment  arid 
discipline  through  all  ages  until  complete  reunion  with  the 
Infinite  Divinity  ? 

Ex.  So  I  fully  believe  ;  and  in  that  sense  education  can  ter- 
minate only  when  man's  identity  shall  have  become  perfectly 
divinitized.  But  I  am  now  treating  of  education  in  a  more 
restricted  sense.  I  mean  by  the  term  that  compound  process 
of  development,  enlightenment  and  government  which  renders 
men  and  women  what  they  are  at  full  maturity  in  this  life.  If 
this  process  be  well  carried  out  by  human  agency,  we  may 
confide  all  the  rest  to  higher  teachers.  Practically  the  question 
is,  What  have  we  to  do  in  the  education  of  the  rising  genera- 
tion ?  In  responding  to  this  inquiry  I  propose  to  consider 
education  under  seven  heads,  viz  : 

Physical  education, 

AfFectional  education , 

Intellectual  education, 

Industrial  education, 

Economical  education, 

Social  education,  and 

Religious  education. 

You  must  not  expect  me,  in  such  an  exposition  as  this,  to 
treat  of  education  in  all  its  minute  details  under  these  several 


CONSTITUTIONAL   POLITY.  285 

1 1 ends.  I  can  only  indicate  the  capital  points  to  which  atten- 
tion should  be  given.  I  must  speak  suggestively  and  precep- 
tively  on  the  essentials. 

Inq.  I  understand  very  well  that  you  must  leave  innumera- 
ble good  things  unsaid ;  and  I  ask  only  for  plainly  stated  cardi- 
nal truths  and  rules. 

Ex.  I.  Physical  education.  This  relates  almost  exclusively 
to  the  material  body.  Suppose  we  are  now  to  take  charge  of 
a  new  born  infant,  which  is  to  be  provided  for  and  trained  up 
to  adult  age.  Our  first  concern  is  for  the  body  of  this  child. 
Our  great  desideratum  is  the  child's  health.  If  this  can  be 
promoted  and  preserved,  we  are  sure  that  the  whole  body  will 
naturally  grow  to  full  size  and  consistency,  experiencing  much 
pleasure  and  comparatively  little  pain.  What  then  are  the  in- 
dispensable conditions  of  physical  health  ? 

First.  Proper  protection  against  external  injuries  by  means 
of  suitable  care  takers,  a  suitable  habitation  and  suitable  cloth- 
ing. The  little  stranger  comes  into  the  world  the  most  helpless 
of  all  creatures,  yet  exposed  to  multiform  dangers.  There 
must  be  persons  to  take  suitable  care  of  this  helpless  being 
until  rendered  capable  of  all  necessary  self-care.  Let  the  mid- 
wife, the  nurse,  the  mother,  the  father  and  the  subsequent 
assistant  educators,  be  qualified  both  by  knowledge  and  good 
will,  to  do  their  duty.  Thus  will  the  child  fall  into  good  hands, 
and  receive  suitable  care.  Let  the  habitation  be  a  safe  and 
quiet  shelter — a  suitable  protection  against  the  inclement  ele- 
ments and  all  invading  annoyances  by  day  and  by  night — a 
pleasant,  healthful  home.  To  be  such,  it  should  have  a  good 
surrounding  atmosphere  and  pleasant  prospects,  plenty  of  nat- 
ural light,  moderate  warmth,  ample  ventilation,  very  little 
dampness,  very  little  filth,  and  very  little  harsh  noise.  The 
wretched  abodes  in  our  large  cities,  and  often  in  our  villages 
and  country  places,  where  so  many  of  the  human  race  are 
born,  and  for  a  while  vegetate  rather  than  live,  are  deplorable 
opposites  of  the  suitable  habitations  I  am  recommending. 
Clothing  is  an  important  item  of  physical  protection.  What  is 
suitable  clothing  ?  That  which  is  absolutely  healthful.  All 


286  PRACTICAL  CHRISTIAN  SOCIALISM. 

other  is  unsuitable.     The  following  general  precepts  may  be 
safely  followed. 

1.  Let  the  clothing  next  the  skin  be  flexible  and  congenial ; 
of  linen  or  cotton,  such  as  may  be  easily  cleansed ;  a  day  suit, 
and  a  night  suit,  often  well  washed  and  aired. 

2.  Let  the  more  exterior  apparel  be  of  various  material,  and 
adapted  to  preserve  the  normal  heat  of  the  system,  which  is 
about  98  degrees,  in  just  equilibrium  from  head  to  foot,  by 
night  and  day,  adding  or  diminishing  the  quantity  as  the  vary- 
ing temperature  may  require. 

3.  Protect  the  feet  and  other  much  exposed  parts  from  injury 
by  substantial  yet  flexible  attire.     Also,  the  head  and  shoulders 
in  hot  weather  from  the  scorching  sunbeams,  by  very  light, 
cool  coverings. 

4.  Let  not  the  head  be  over  clothed.     It  needs  little  clothing 
additional  to  the  hair,  while  that  lasts.     Keep  it  cool,  and  the 
feet  warm. 

5.  Let  all  clothing  be  as  light  as  it  can  be  and  afford  the 
necessary  protection  against  cold,  moisture  and  other  injury. 

6.  Let  no  part  of  the  clothing  be  so  tight  as  to  impede  the 
circulation  of  the  blood,  or  the  free  play  of  the  muscles,  or  the 
full  respiration  of  the  lungs,  or  the  natural  action  of  any  inter- 
nal organ,  or  the  ingress  of  a  portion  of  air  to  the  skin.     Let  it 
be  so  loose  and  easy  at  every  point,  from  head  to  foot,  as  to 
move  readily  at  all  times. 

Inq.  I  cannot  find  a  word  of  fault  with  these  precepts.  But 
I  am  sure  that  the  kind  of  education  you  propose  to  give  to  the 
bodies  of  children  and  youth  is  radically  contrary  to  that  which 
prevails.  For  one,  I  have  been  brought  up  in  obvious  violation 
of  these  six  precepts,  at  least  in  numerous  particulars.  And  I 
am  unacquainted  with  any  young  man  or  woman  who  has 
been  much  more  fortunate  than  myself  in  this  part  of  physical 
education.  To  confess  the  truth  relative  to  your  sixth  precept, 
saying  nothing  of  the  others,  I  was  scarcely  ever  dressed  for 
company  without  a  tight  hat,  a  tight  cravat,  a  tight  coat  at  cer- 
tain points,  a  tight  vest,  tight  pantaloons,  tight  hose,  tight  boots 
or  shoes,  besides  other  fashionably  uncomfortable  things.  My 
cramps  and  aches  have  been  in  proportion.  But  it  has  been 


CONSTITUTIONAL    POLITY.  287 

useless  to  complain.  Fashion  and  custom  have  silenced  all 
rebellion.  I  have  seen  others  worse  enthralled  than  myself  by 
this  evil  education,  both  male  and  female,  especially  the  latter. 
My  poor  sisters  are  living  martyrs  to  unhealthful  dressing,  and 
never  suspected  it  till  lately.  They  are  always  elegantly 
dressed  when  ready  to  be  seen.  But  such  work  have  they 
made  with  their  spines,  lungs,  hearts  and  internal  organs,  nay, 
even  with  the  very  frame-work  of  their  chests,  that  scarcely 
any  thing  natural  is  left  about  them.  They  breathe  unnatu- 
rally, in  semiquavers.  Their  hearts  are  palpitating  in  contract- 
ed cells.  Their  blood  has  been  driven  from  their  feet  to  their 
heads.  Vertebras,  stomach,  liver  and  most  other  parts  of  their 
main  structure  are  more  or  less  deranged.  But  I  need  not  be 
more  specific.  Health  is  impossible  under  such  abuses.  I 
hope  a  new  and  better  physical  education  is  awaiting  the 
unborn. 

Ex.  I  join  you  in  this  hope,  and  therefore  proceed. 

Second.  Another  indispensable  condition  of  physical  health 
is  proper  alimentation,  nutrition  or  refection,  by  means  of  eat- 
ing, drinking  &c.  I  may  sum  up  my  leading  ideas  on  this 
point  in  the  following  precepts  : 

1.  Let  the  child  be  nursed  at  the  breast,  or  fed  on  similar 
liquid  nutrition,  for  one  year,  or  until  the  period  of  dentition  ; 
then  on  easily  digested  liquids  and  solids  suited  to  age  until 
seven  years  old. 

2.  Let  nutriment  be  taken  often  by  infants,   but  never  to 
surfeiting.     From  seven  years  of  age  and  upward  let  three 
meals  be  taken  per  day  at  regular  periods,  and  seldom  any 
thing  else  eaten,  except  wholesome  fruits. 

3.  Let  all  food  eaten  be  of  a  good  quality  in  its  kind,  not 
adulterated,  damaged  or  inferior. 

4.  Let  all  cooking  be  cleanly,  simple  and  wholesome,  not 
filthy,  not  greasy,  not  compounded  of  many  ingredients,  not 
highly  concentrated,  not  under-cooked  nor  in  any  wise  unfit  for 
comfortable  digestion.     Eschew  nearly  all  confectionary,  pastry 
&c.  as  abominable. 

5.  Eat  only  one,  two  or  at  the  most  three  kinds  of  food  at 
the  same  meal.     Masticate  well,  and  be  careful  not  to  over  eat. 


288  PRACTICAL   CHRISTIAN  SOCIALISM. 

Intemperance  is  the  common  fault  in  alimentation.     There  are 
as  many  gluttons  as  there  are  drunkards. 

6.  Let  the  flesh  of  animals  be  wholly  eschewed  if  vigorous 
health  can  be  secured  without ;  and  if  used  at  all,  let  it  never 
be  in  large  quantities,  nor  oftener  than  once  a  day.     Studious, 
sedentary  and  excitable  people  must  live  on  the   simpler  and 
more    digestible   kinds    of  food.     They  must  be  regular  and 
abstemious  feeders,  yet  not  starvelings. 

7.  Intoxicating  liquors  of   all  kinds  must  be   eschewed  as 
beverages  or  ordinary  refreshments.     Likewise  coffee,  tea  and 
hot  refections  in  general.     Likewise   tobacco  and  narcotics  of 
every  description.     Some   of  the  more  harmless  coffees  and 
teas  may  be  occasionally  used ;    but  moderate   quantities    of 
pure  water,  or  milk,  or  milk  and  water  or  some  other  unstimu- 
lating  drinks,  are  the  healthful  liquids  to  be  taken  into  the 
stomach. 

These  are  good  general  rules  for  proper  alimentation.  More 
might  be  added,  and  doubless  some  exceptionable  cases  pro- 
vided for.  But  with  common  sense  these  are  sufficient ;  and 
without  common  sense  ten  thousand  rules  would  b,e  useless. 
May  I  proceed  to  the  next  condition  of  health  ? 

Ing.  I  have  no  objection.  I  like  your  views  of  alimentation 
very  well.  Some  will  think  you  go  too  far,  and  some  that  you 
are  too  latitudinarian.  But  it  strikes  me  that  if  you  educate 
the  young  in  accordance  with  your  seven  precepts,  they  will 
exhibit  a  very  radical  and  satisfactory  contrast  with  most  of 
the  present  generation. 

Ex.  I  am  sure  they  will.  I  have  read  and  seen  much  of 
dietetics  in  various  extremes,  and  the  result  of  my  convictions 
is  given  in  these  precepts.  Nevertheless,  let  every  possible 
improvement  be  made  that  can  be. 

Third.  Proper  exercise  is  a  condition  of  health.  The  phys- 
ical system  is  so  constituted  that  every  part  of  it  must  have 
more  or  less  motion.  Certain  vital  organs  keep  up  a  perpetual 
motion  from  birth  till  death  without  volition,  and  to  some 
extent  without  the  mind's  consciousness.  Thus  the  heart 
throbs,  the  blood  circulates,  the  lungs  respire,  digestion  goes  on 
and  the  secretions  take  place,  by  what  we  call  involuntary 


CONSTITUTIONAL    POLITY.  289 

action.  But  the  healthy  action  of  even  these  organs  depends 
much  on  external  exercise  ;  i.  e.  on  the  proper  activity  of  the 
organs  which  we  can  voluntarily  put  in  motion.  Muscular 
exercise  is  quite  indispensable  to  development  and  strength. 
I  will  give  my  ideas  on  this  point  in  the  preceptive  form  : 

1.  Let  every  kind  of  exercise  be  so  adapted  to  the  present 
strength  of  the  organ  or  muscles  exercised  as  to  increase  it, 
but  never  to  overtax  any  part.     Thus  the  feet,  hands,  chest, 
eyes,  ears  and  every  part  of  the  system  will  be  invigorated. 

2.  Let  exercise  take  place  daily,  and,  when  at  all  conveni- 
ent, in  the  open  air.     Let  it  commence  while  the  infant  is  yet 
young,  and  be  varied  in  all  practicable  ways. 

3.  Let  it  be  gymnastically  adapted  to  exercise  duly  and  har- 
moniously all  the  muscular  powers  of  the  system.     So  soon  as 
the  child  can  walk  and  run,  let  it  be  taught  to  use  its  limbs  in 
all  manner  of  wholesome  ways.     Also,  to  inhale  long  breaths, 
and  slowly  exhale  them,  that  the  lungs  may  be  strengthened, 
the  chest  expanded,  and  the  blood  exhilarated. 

4.  Let  there  be  multiform  graceful  and  invigorating  exercises 
gradually  taught,  such  as  the  most  unexceptionable  calisthenic 
and   gymnastic  movements.     Also,  marching  and  dancing  in 
the  open  air  to  music ;  or  if  within  doors,   never  in  crowded, 
heated,  ill-ventilated  rooms. 

5.  Let  exercise  be  taken  often  with  a  distinct  object  imme- 
diately in  view  that  is  useful,  charitable,  or  of  real  benefit  to 
some  human  being.     Let  utility  be  combined  with  recreation. 

6.  Let  not  exercise  be  sought  in  the  wanton  killing  of  harm- 
less creatures,  nor  in  any  kind  of  cruelty  to  human  or  brute 
beings,  nor  in  vulgar  demoralizing  antics,  nor  in  any  pugilistic 
rencounters,  nor  in  mimicking  the  arts  of  war,  nor  in  burning 
gunpowder  with  fire  arms  and  annoying  play  things,  nor  in  any 
other  vitiating  sports.     These  have  prevailed  long  enough  ;  and 
there  are  plenty  of  innocent  unexceptionable  methods,  which 
will  completely  subserve  the  promotion  of  health. 

Do  you  assent  to  these  rules  of  physical  education  ? 
Liq.  I  can  do  so  very  honestly  and  cordially. 
Ex.    I  will  proceed  then  to  another    condition  of  health, 
which  is 

37 


290 


PRACTICAL   CHRISTIAN  SOCIALISM. 


Fourth.  Proper  sleep,  rest,  repose.  The  human  body  must 
have  a  due  portion  of  these,  or  become  diseased  and  wear  out. 
Some  persons  require  more  and  some  less.  The  following 
rules  may  be  observed  to  advantage  : 

1.  Let  sleep  always  be  natural  and  abundant — never  other- 
wise except  from  necessity.  Infants,  if  healthy,  will  sleep  a 
large  part  of  the  time  for  the  first  few  months.  Let  them  sleep 
all  they  will  naturally;  but  do  not  stupefy  them  with  drugs. 
The  young  generally  require  more  sleep  than  adults.  Let  them 
have  what  they  need.  It  is  a  much  praised  folly  in  many  quar- 
ters, that  the  less  people  sleep  the  better.  Not  even  the  benefits 
of  early  rising,  though  great,  will  offset  the  evils  of  insufficient 
sleep. 

2.  Let  beds  be  as  soft  as  they  can  be  without  over  heating 
the  sleeper,  with  bed  clothes  as  light  as  they  can  be  and  pre- 
serve sufficient  warmth.     There  is  no  merit  in  hard  beds  per  se. 
Feather  beds  are  well  enough  in  cold  weather,  but  bad  in  hot. 
Mattresses  of  decent  flexibility  are  generally  preferable  at  all 
seasons. 

3.  Let  sleeping  rooms  be  large,  well  lighted  by  day,  well 
aired  at  all  times,  and  kept  thoroughly  clean.     Let  the  bed 
clothes  and  bedsteads  be  frequently  cleansed  and  aired.     Let 
bedsteads  be  well  elevated  above  the  floor,  and  never  hung 
about  with  curtains.     Curtains  are  an  unhealthful  nuisance. 
Let  there  be  no  trundle  beds  for  the  children.     They  are  too 
near  the  floor,  where  the  air  is  often  carbonized.     Let  there  be 
wide  berths,  or  single  ones,  that  the  sleepers  may  not  annoy 
each  other,  nor  suffer  from  vitiated  air,  or  fostid  exhalations. 

4.  In. securing  the  requisite  ventilation,  freshness  of  air  and 
coolness,  let  damp  vapors  and  atmospheric  currents  be  careful- 
ly avoided. 

5.  Let  sleep  be  taken  regularly  and  in  the  night  season ; 
when  practicable  always  between  sunset  and  sunrise.     At  oth- 
er times,  of  course,  according  to  age,  circumstances  and  ne- 
cessity. 

6.  Let  there  be  other  repose  than  that  of  sleep,  whenever 
the  weary  and  exhausted  system  requires  it,  especially  about 


CONSTITUTIONAL    POLITY.  291 

meal  times,  during  the  heat  of  summer  noon  days,  in  the  eve- 
ning, and  on  the  weekly  sabbath. 

7.  Let  the  amount  of  sleep  and  rest,  if  possible,  always  be 
equal  to  the  wants  of  the  physical  system ;  and  let  no  one  in- 
volve him  or  herself,  except  from  necessity,  or  considerations 
of  duty,  in  cares,  anxieties  and  toils  which  prevent  the  taking 
of  needful  repose. 

Thus  would  I  educate  the  rising  generation  physically  in  re- 
spect to  sleep  and  rest.  Have  you  any  objections  to  offer? 

Inq,  None  at  all ;  please  proceed. 

Ex.  Fifth.  Another  condition  of  health  is  purification.  The 
term  purification  implies  proper  attention  to  all  the  natural  and 
artificial  processes  of  physical  cleanliness.  There  is  a  constant 
effort  of  the  human  body  to  expel  from  itself  all  impure  and 
deleterious  matter.  This  is  done  through  the  lungs,  the  skin, 
the  bowels  and  the  other  excrementary  organs.  This  effort  of 
nature  to  cleanse  itself  must  be  encouraged  and  assisted  from 
without.  Otherwise  the  natural  channels  are  obstructed,  the 
discharges  checked,  the  rejected  matter  flows  back,  and  the 
whole  system  becomes  diseased.  It  is  said  that  five-eighths  of 
this  impure,  poisonous  matter  is  expelled  naturally  through  the 
lungs  and  skin,  and  three-eighths  through  more  obvious  chan- 
nels. What  then  if  the  lungs  do  not  expand  and  contract  free- 
ly, so  as  to  inhale  a  full  supply  of  oxygen,  and  to  exhale  the 
carbon  and  fetor  from  the  circulating  blood  ?  Or  what  if  the 
air  breathed  is  itself  vitiated,  so  as  to  be  unwholesome  ?  Or 
what  if  scurf  and  filth  agglutinate  the  pores  of  the  skin  from 
the  crown  of  the  head  to  the  soles  of  the  feet  ?  Or  what  if 
uncleanness  be  absorbed  from  foul  linen  about  the  body,  or  the 
bed  occupied  by  night  ?  Or  what  if  there  be  unfrequent  and 
insufficient  discharges  through  the  other  excrementary  organs  ? 
Can  there  be  health  ?  Surely  not.  Then  let  the  following 
rules  be  carefully  observed  : 

1.  Breathe  long  full  breaths  of  good  air  habitually.     Let  the 
lungs  do  justice  to  the  blood  in  purifying  it. 

2.  Cleanse  the  whole  surface  of  the  body  with  soap  and 
water  frequently ;  every  day  if  you  can,  but  every  week  with- 
out failure.     If  you  cannot  bear  cold  water,  use  warm,     Apply 


2f>2  PRACTICAL   CHRISTIAN  SOCIALISM. 

the  comb,  the  towel,  the  flesh  brush,  and  the  scraper  if  neces- 
sary, till  the  dead  scarf  and  oily  impurities  are  purged  away, 
and  the  exhalent  putridity  can  freely  escape  through  the  pores. 
"  Wash  and  be  clean." 

3.  See  that  your  clothes  are  washed  and  aired  often  enough 
not  to  scent  the  surrounding  atmosphere  as  you  sit  down  or 
walk  about.     Let  not  the  absorbents  of  the  surface  be  doomed 
to  take  in  exuded  pollution  from  unclean  linen.     Never  leave 
the  bed  room  in  the  morning  till  the  clothes  have  been  well 
laid  open,  and  the  window  has  welcomed  the  fresh  air. 

4.  Promote  habitually  a  regular  stool  at  least  once  in  twenty- 
four  hours,  and  attend  promptly  to  the  other  natural  purifica- 
tions, that  there  may  be  no  unhealthful  obstructions,  and  that 
the  whole  machinery  of  the  physical  system  may  run  smoothly. 

5.  Let  your  habitation  and  all  its  appurtenances,  within  and 
without,  share  in  the  general  purification. 

6.  Let  children  from  birth  receive  all  needful  purifications' 
and  be  so  trained  that  they  will  cheerfully  adhere  through  life 
to  the  law  of  cleanliness. 

Such  are  my  ideas  of  purification,  as  one  of  the  conditions 
of  health  and  an  important  item  in  physical  education.  I  will 
present  another  and  close. 

Sixth.  Proper  medication,  or  use  of  medicines,  or  the  means 
of  recovering  health.  If  due  attention  were  always  paid  to 
the  five  previously  named  conditions  of  health,  it  would  not 
often  need  recovery.  But  there  are  many  casualties,  unavoida- 
ble exposures  to  disease  and  delinquencies  through  imperfec- 
tion. Hence  there  will  arise  frequent  occasions  for  medication 
of  some  sort.  Therefore  let  the  following  rules  be  observed  : 

1.  If  a  surgical   operation  be   requisite,   for  any   sufficient 
reason,  let  reliable   aid   be   seasonably   called   and   skillfully 
applied. 

2.  In  all  ordinary  cases  of  disease  rely  on  dieting,  exercising, 
bathing,    journeying,   resting  and  kind,  simple  nursing.      Be 
not  easily  alarmed ;    be  patient ;    and  nature  will  recuperate. 
Three-fourths  of  all  the  cases  wherein  doctors  are  called,  and 
drugs    swallowed,   or  other  worrying  applications   prescribed, 


CONSTITUTIONAL   POLITY.  293 

would  pass  off  well  if  treated  according  to  this  rule.     Perhaps 
nine-tenths.     Perhaps  even  a  greater  proportion. 

3.  In  very  extraordinary  cases  resort  to  the  physician  in  whose 
medical  skill  and  judgment  you  have  the  greatest  confidence  ; 
and  let  his  prescriptions  be  faithfully  followed  so  long  as  you 
profess  to  trust  him.     But  if  the  medicines  prescribed,  or  the 
applications  urged,  are  of  a  violent  nature,  from  whichsoever 
of  the  conflicting  Pathies  emanating,  make  up  your  mind  that 
the  chances  for  your  recovery  are  doubtful,  and  be  ready  for 
death. 

4.  Abstain  from  all  artificial  interferences  with  the  course  of 
nature  as  much  as  possible.     When  you  make  use  of  any,  be 
sure  that  they  will  not  damage  or  weaken,   but  assist  and 
strengthen  the  system.     As  a  general  thing  eschew  the  whole 
chaos  of  high  pretending  medication. 

5.  Let  the  sick  have  a  good  nurse,  plenty  of  wholesome  air, 
cleanliness,  few  watchers   and  little   excitement.     There   is 
commonly  too  much  company  and  too  much  noise  about  sick 
persons.     It  is  a  great  mistake  to  fill  the  house  with  what  is 
called  help,  kind  callers  and  night  watchers,  when  one  of  the 
family  is  taken  sick.     Let  there  be  silence,  serenity  and  order 
to  the  utmost  extent. 

6.  In  time  of  health  prepare  for  sickness.     Let  there  be  as 
many  conveniences  in  readiness  as  can  well  be  provided.     The 
changes  of  body  and  bed  clothing,  the  utensils,  implements  and 
other  requisites  should  be  kept  in  readiness  by  every  house- 
hold ;  or  at  least  by  every  group  of  families,  so  that  when  the 
visitation  is  made  all  things  necessaiy  and  comfortable  may  be 
readily  available. 

7.  Finally,  let  the  old  rule  of  health  preservation  be  con- 
stantly respected, — "  Keep  the  head  cool,  the  feet  warm  and 
the  bowels  open."     Then  you  may  hope  for  the  best,  and  be 
prepared  for  the  worst. 

This  is  what  I  have  to  offer  relative  to  physical  education. 
In  general  accordance  with  this  outline  would  I  have  the  bodies 
of  the  young,  in  my  new  social  order,  treated,  trained,  habitu- 
ated and  governed.  And  if  they  were  thus  physically  educated 
from  birth  to  adult  age,  it  seems  to  me  that  their  average  health 


294  PRACTICAL  CHRISTIAN  SOCIALISM. 

must  be  incomparably  greater  than  that  of  mankind  in  genera! 
as  society  now  is. 

Inq.  I  do  not  doubt  it,  and  that  other  vast  benefits  would 
result  from  such  a  physical  education.  I  have  followed  you 
attentively  through  your  course  of  suggestion,  from  the  com- 
mencement of  physical  development  in  the  maternal  womb  to 
maturity.  God  grant  the  good  you  hold  up  in  theory  may  one 
day  be  realized  in  practice.  I  shall  await  with  pleasurable 
expectancy  no  less  instructive  expositions  of  the  six  other 
kinds  of  education  yet  to  be  considered.  Meantime  we  will 
be  ready  for  another  interview  at  your  earliest  opportunity. 


CONSTITUTIONAL    POLITY.  205 


CONVERSATION   VIII. 

EDUCATION. — Affectional  education  explained — Its  distinctive  peculiarities 
stated — Seven  truths  to  be  considered  by  educators — Seven  particulars  about 
the  educated  to  be  inquired  into — Qualifications  of  educators — Results  to 
be  sought — Specific  measures  for  accomplishing  the  desired  results — Intel- 
lectual education  explained — Developments  of  children  and  other  things 
relating  to  their  capabilities  considered — Order  of  induction  and  progress — 
Remarks — Seven  general  departments  of  science — Explanations  of  the 
system  proposed — habits  to  be  formed  in  the  educated. 

Ex.  II.  Affectional  education.  What  do  I  mean  by  affec- 
tional  education  ?  I  have  treated  of  physical  education.  I  now 
take  a  step  inward  to  the  soul  which  animates  the  material 
body.  It  is  but  a  step.  I  come  to  the  sensational  instincts,  the 
animal  propensities  and  the  passional  forces.  All  these  are 
variously  excitable,  normally  and  abnormally.  In  their  aggre- 
gate general  character  and  tendency  they  give  what  we  call 
disposition.  Hence  we  say  of  such  and  such  children,  this  has 
a  good  disposition,  that  a  bad  one.  When  these  sensational 
instincts,  animal  propensities  and  passional  powers  are  strongly 
excited  by  external  objects  or  influences,  we  speak  of  excited 
feelings  as  passions.  Thus  we  have  the  passions  of  anger,  fear, 
grief  &c.  Now  what  we  properly  call  affection  comes  between 
disposition  and  passion.  It  is  a  determinate  love  or  hate,  like 
or  dislike — a  settled  inclination  of  feeling  in  a  certain  direction. 
Human  nature  is  so  constituted  as  to  become  strongly  affec- 
tional,  both  carnally  and  spiritually.  The  ruling  affections 
make  the  man.  They  determine  his  character  to  a  great  ex7 
tent,  also  his  measure  of  happiness,  and  frequently  that  of  oth- 
ers. The  propelling  power  of  human  nature  is  affectional ;  the 
directing  is  rational.  But  the  affectional  often  overrules  the 
rational.  Hence  the  importance  of  affectional  education.  It 
is  this  which  regulates  and  molds  the  affections. 

Inq.  Will  you  specify  the  principal  affections  of  the  human 


296  PRACTICAL   CHKISTIAN  SOCIALISM. 

soul  which  you  propose  to  educate  and  the  roots  from  which 
they  spring. 

Ex.  The  love  of  alimentation  or  gustatory  pleasure  ;  root, 
Alimentiveness.  The  love  of  property ;  root,  Acquisitiveness. 
The  love  of  crushing,  destroying,  or  overcoming  what  is  offens- 
ive ;  root,  Desfructiveness.  The  love  of  contest  and  debate  ; 
root,  Combativeness.  The  love  of  secresy;  root,  Secretive- 
ness.  The  love  of  the  opposite  sex ;  root,  Amativeness.  The 
love  of  friends  ;  root,  Adhesiveness.  The  love  of  display ;  root, 
Approbativeness.  The  love  of  command  or  power ;  root,  Self- 
Esteem.  The  love  of  justice  ;  root,  Conscientiousness.  The 
love  of  safety  or  security ;  root,  Cautiousness.  The  love  of 
worship,  homage,  adoration;  root,  Veneration.  The  love  of 
benefiting  and  blessing  others ;  root,  Benevolence.  These 
samples  sufficiently  explain  my  meaning.  Phrenologists  des- 
ignate organs  which  serve  as  the  vitalic  centers  of  all  the  known 
loves.  Some  make  these  organs  more  and  some  less  numer- 
ous. Without  discussing  the  merits  of  their  general  philosophy, 
which  I  regard  as  fundamentally  sound,  we  know  very  well 
that  human  nature  has  these  loves  in  great  number  and  variety. 
We  know  that  it  has  what  may  be  called  animal  affections, 
intellectual  affections,  and  religious  affections. 

Inq.  And  you  propose  to  educate  all  these  affections.  Do 
they  admit  of  much  education  ?  Do  they  not  naturally  and 
necessarily  grow  up  from  their  several  vitalic  roots  ?  Are  not 
all  man's  loves  and  hates,  likes  and  dislikes,  phrenologically 
predetermined  before  birth  by  hereditary  transmission,  or  ges- 
tatory  influences  ? 

Ex.  Not  to  any  such  extent  as  to  preclude  education.  Were 
I  to  entertain  such  a  persuasion,  I  should,  of  course,  abandon 
all  idea  of  molding  and  regulating  these  streams  of  feeling  by 
means  of  education.  I  have  already  taken  for  granted  that  the 
physical  system  is  very  much  affected,  for  good  or  evil,  by  what 
takes  place  before  birth.  The  same  is  undoubtedly  true  of  the 
affectional  constitution,  which  during  the  present  existence  is 
almost  inseparable  from  the  material  body.  But  I  maintain 
that  both  the  material  and  affectional  systems,  however  predis- 
posed at  birth,  are  capable  of  education  to  an  immense  extent. 


CONSTITUTIONAL   POLITY.  297 

Inq.  So  you  do  not  assume  either  that  infants  are  born 
wholly  normal  and  pure  or  wholly  depraved  ? 

Ex.  This  you  have  before  heard  me  assert  in  our  conversa- 
tion on  spiritual  regeneration.  I  believe  that  infants  come  into 
the  world  in  all  degrees  of  impurity,  from  the  least  to  the  great- 
est. I  differ  from  those  philosophers  who  assume  that  all 
children  are  born  in  a  normally  pure  and  proper  state  with  re- 
spect to  their  aftectional  predispositions.  Consequently  the 
very  first  inquiry  I  should  institute,  in  order  to  the  right  affec- 
tional  education  of  children,  would  be,  What  are  their  hered- 
itary and  gestatorial  predispositions  ?  Because  the  desideratum 
is  afFectional  health  ;  just  as  in  physical  education  the  desider- 
atum was  physical  health.  To  secure  health,  either  in  the 
physical  or  aiFectional  system,  there  must  be  well  balanced 
activity,  order  and  harmony.  Angular,  ill  balanced,  disorderly 
affections  are  necessarily  incompatible  with  happiness.  This 
is  why  there  is  so  little  true  happiness  in  our  world. 

Inq.  What  then  are  the  distinctive  peculiarities  of  the  affec- 
tional  education  which  you  propose  to  institute  ? 

Ex.  First.  Let  educators  understand  and  duly  consider  the 
following  truths  :  » 

1.  That  all  the  natural  affectional  powers  of  human  beings, 
rightly  exercised,  are  good. 

2.  That  they  are  all  liable  to  abuse  and  perversion. 

3.  That  they  have  no  inherent  self-regulation,  but  are  the 
proper  subjects  of  enlightenment  and  law. 

4.  That  they  are  all  to  be  regulated  by  reason  and  divine 
principle. 

5.  That  they  are  all  to  be  temperately  exercised,  indulged 
and  gratified  in  their  proper  place  and  season. 

6.  That  the  more  animal  and  selfish  affections  are  to  be  kept 
in  just  subordination  to  the  spiritual  and  unselfish  ones. 

7.  That  the  whole  need  to  be  harmoniously  balanced. 

Second.  Let  educators  take  care  to  be  well  informed  con- 
cerning the  following  particulars  in  the  state  of  children  and 
youth  under  their  influence : 

1.  Whether  they  have  any  extreme  hereditary  or  gestatorial 
angularities  or  affectional  proclivities,  which  require  to  be  cor- 
38 


298  PRACTICAL   CHRISTIAN  SOCIALISM. 

reeled  ;  or  any  important  deficiencies  of  affectional  capability 
which  require  special  remedies. 

2.  Whether  their  nervous  and  affectional  systems,  as  a  whole, 
are  too  excitable,  or  too  torpid,  or  of  a  proper  sensibility. 

3.  Whether  they  have  refined,  or  gross  constitutional  affec- 
tionalities. 

4.  Whether  their  sensual,  or  their  spiritual  capabilities  are 
predominant. 

5.  Whether  there  be  danger  of  the  precocious  or  unseasona- 
ble development  of  any  affectional  power. 

6.  Whether  excitive,  or  moderative  influences  are  necessary, 
what  they  should  be,  how  they  should  be  applied,  and  when. 

7.  Whether  the  good  effects  intended  are  really  produced  on 
their  pupils  by  the  course  of  educative  treatment  pursued. 

Third.  Let  educators  earnestly  and  persistently  endeavor  to 
approve  themselves  competent  and  well  qualified  to  discharge 
their  responsibilities  in  dealing  wi{h  the  affections  of  children 
and  youth.  In  order  to  this  they  ought  themselves  to  be 

1.  Truly  and  wisely  affectionate. 

2.  Truly  and  wisely  intelligent.        * 

3.  Truly  and  wisely  exemplary. 

4.  Truly  and  wisely  diligent. 

5.  Truly  and  wisely  firm. 

6.  Truly  and  wisely  patient.  . 

7.  Truly  and  wisely  progressive. 

Fourth.  Let  them  always  conscientiously  aim  at  the  follow- 
ing results : 

1.  To  promote  the  highest  permanent  happiness  of  the  edu- 
cated in  their  proper  relations  to  all  other  beings. 

2.  To  secure  their  real  love,  confidence  and  respect. 

3.  To  render  them  preeminently  benevolent,  friendly,  kind, 
forgiving  and  courteous. 

4.  To  render  them  preeminently  conscientious  and  reverent 
of  divine  principles. 

5.  To  inspire  them  with  a  modest  but  just  self-respect  as 
rational  and  immortal  beings,  and  a  due  mutual  respect  for 
each  other. 


CONSTITUTIONAL   POLITY.  299 

6.  To  give  them  confirmed  habits  of  self-discipline  and  self- 
control. 

7.  To  bring  all  their  loves  into  healthful,  orderly  and  har- 
monic activity. 

Fifth.  Let  educators  understand  and  wisely  make  use  of 
the  following  specific  means  for  accomplishing  the  foremeii- 
tioned  results  : 

1.  Example.     Let  them  take  care  to  be  affectionally  right 
themselves ;  to  be  what  they  would  have  their  pupils  be ;  to 
treat  infants  and  children  tenderly,  gently,  benignly  and  lov- 
ingly ;  to  speak  to  them  and  to  all  around  them  in  like  manner ; 
and  thus  by  looks,  tones,  gestures  and  all  other  indications  to 
give  them  the  best  possible  impressions.    This  treatment  should 
commence  at  their  birth  and  never  cease.     They  are  respons- 
ive, imitative  beings.     Let  them  not  be  taught  by  an  evil  ex- 
ample to  be  afFectionally  perverse. 

2.  Habituation.     Insist  perseveringly  on  their  exercising  their 
affectional  powers  aright,  and  on  their  restraining  their  wrongly 
indulged  appetites  and  feelings  as  they  ought.     Let  them  ex- 
ercise their  right  loves,  and  disuse  their  wrong  ones,  till  habit  is 
confirmed.     Habit  is  well  termed  "  second  nature."    Once  es- 
tablished  it  is  not  easily  changed.     Give  the  right,  the  good 
and  the  delightful  all  the  advantage  of  habit.     Habituation  is 
indispensable  in  education,  especially  afFectional  education. 

3.  Association.     All  things  familiar  belong  to  association ; 
and  all  familiar  things  exert  their  influence,  for  good  or  evil,  on 
the  young  soul.     Scenery,  objects,  sights,  sounds,  vegetables, 
animals,  persons,  playmates,  school  fellows,  industry  and  amuse- 
ments all  make  their  impressions.      They  all  call  out  and  mold 
the  right  or  the  wrong  arTectioiial  germs.      They  sweeten  or 
embitter,  purify  or  corrupt,  ennoble  or  degrade  the  passional 
nature.     Let  educators  see  that  they  be  rendered  salutary  and 
beneficent. 

4.  Contrast.      When  the  educated  become  old  enough  to 
appreciate  opposites,  let  them  be  occasionally,  yet  judiciously, 
placed  in  circumstances  to  know  how  abhorrent  and  dreadful 
are  the  evils  from  which  they  have  been  preserved ;  and  how 
wretched  is  the  condition  of  children,  youth  and  people  who 


300  PRACTICAL  CHRISTIAN  SOCIALISM. 

are  sufTering  those  evils.  Let  them  not  merely  see  the  gilded 
exterior  of  incipient  vice  and  folly,  but  rather  the  lower  degra- 
dations and  woes  which  are  the  legitimate  results  of  gross  and 
perverse  loves.  This  will  indelibly  stamp  their  souls  with  de- 
votion to  afFectional  righteousness,  and  also  stimulate  them  to 
determined  efforts  for  the  reformation  of  the  world. 

5.  Intimacy.     Parents  and  all  auxiliary  educators  may  act 
powerfully  on  the  affectional  nature  of  the  young  by  confiden- 
tial intimacy  with  them.     This  must  be  based  on  mutual  love 
and  truthfulness.     Indifference,  austerity  and  despotism  on  the 
part  of  educators,  with  distrust,  fear  and  slavishness  on  the 
part  of  the  educated,  work  only  mischief  to  the  affections. 
The  parent  and  child,  the  teacher  and  learner,  should  be  on 
such  terms  of  confidential  intimacy  that  their  souls  may  at  all 
times  flow  into  each  other  congenially.     Then  the  young  heart 
will  freely  confide  all  its  little  hopes,  fears,  joys,  sorrows,  de- 
sires and  difficulties  to  the  older  ;  and  the  older  one  will  entrust 
the  younger  with  information,  suggestions  and  counsel  of  the 
most  delicate  and  sacred  nature,  as  well  as  interchange  with  it 
the  best  of  sympathies.     Thus  a  sweet  reciprocal  confidence 
will  mutually  expand  and  genialize  their  bosoms.     And  all  this 
may  be  so  conducted  as  not  to  desroy  but  greatly  promote  true 
filial  reverence.     Let  sympathetic,  confidential  intimacy  be  re- 
garded as  an  indispensable  means  of  affectional  education. 

6.  Thought  and  imagination.     By  thought  and  idealizing,  all 
the  human  loves,  from  alimentation  to  veneration,  are  powcr- 
fuMy  excited,  and  also  moderated.     A  simple  suggestive  idea 
enters  the  mind  relative  to  some  affectional  pleasure.     If  re- 
tained and  cherished,  it  generates  a  series  of  thoughts  which 
soon  inflame  the  imagination,  thence  awaken  passion,   and  at 
length  generate  a  permanent  desire  for  gratification.     On  the 
other  hand,  the  most  pernicious  lusts  can  be  gradually  conquer- 
ed if  only  the  thoughts  be  effectually  turned  away  from  their 
ideal  indulgence    and  concentrated  on  some  good  object  of 
pursuit.     If  a  vicious  appetite,  or  wonted  criminal  lust  can  be 
thus  corrected,  by  the  power  of  thought,  or  a  holy  love  stength- 
ened,  educators  should  regard  it  as  of  great  importance  in  ;. 
tional  education.     They  should  carefully  endeavor  that  the  cd- 


CONSTITUTIONAL  POLITY.  301 

ncatecl  be  disciplined  to  cherish  right  thoughts,  and  to  avoid 
evil  imaginations.  Much  may  be  done  to  this  end  by  keeping 
them  from  witnessing  demoralizing  exhibitions,  from  being 
corrupted  by  evil  conversation,  and  from  being  poisoned  by  vile 
reading ;  but  the  grand  preventive  of  all  such  mischief  will  be 
found  in  habituating  them  to  cherish  only  right  thoughts  and  a 
pure  imagination.  Thought,  idealization,  imagination,  is  the 
key  of  their  affectional  citadel. 

Religion.  This  is  the  last  great  lever  of  afFectional  educa- 
tion ;  and  it  is  absolutely  indispensable.  The  veneration  and 
love  of  God,  and  of  his  law  and  righteousness,  is  the  mightiest 
of  all  human  affections.  To  this  all  others  must  do  homage. 
Let  educators  develop  and  perfect  it  in  their  pupils  by  all  suit- 
able influences.  Let  it  not  be  so  developed  as  to  be  a  servile 
and  superstitious  fear ;  but  a  profound,  worshipful,  filial  love  for 
the  universal,  all-perfect  Father ;  and  not  merely  for  a  Deific 
Person,  but  also  for  divine  principles,  attributes  and  qualities, 
as  exemplifiable  by  God,  angels  and  good  men.  If  this  grand 
religious  power  can  once  be  developed  and  enthroned,  its  scep- 
ter will  become  a  sovereign  regulator  of  the  entire  affectional 
nature.  Here  I  conclude  on  this  point.  What  have  you  to 
say? 

Inq.  I  feel  that  I  could  say  much.  But  as  it  would  only  be 
in  admiration  and  hearty  approbation  of  your  views,  I  may  as 
well  not  retard  your  exposition  by  my  comments.  I  shall  cer- 
tainly henceforth  understand  and  appreciate  affectional  educa- 
tion as  I  never  did  before.  Please  proceed. 
.  Ex.  III.  Intellectual  education.  This  relates  to  the  intel- 
lectual powers,  faculties  or  capabilities.  These  are  comprised 
in  seven  classes,  viz  :  the  perceptive,  retentive,  reflective,  im- 
aginative, inventive,  expressive  and  executive.  With  our  per- 
ceptive powers  we  acquire  more  or  less  knowledge  of  existing 
facts.  With  our  retentive  powers  we  retain  more  or  less  of 
what  has  come  to  our  knowledge,  and  are  able  to  remember  it. 
With  our  reflective  powers  we  examine,  consider,  compare, 
reason  and  judge,  We  inquire  into  the  nature,  causes  and  ef- 
fects of  things.  With  our  imaginative  powers  we  form  mental 
images  of  external  realities,  or  images  of  things  partly  real  and 


302  PRACTICAL  CHRISTIAN  SOCIALISM. 

partly  fictitious.  We  idealize  and  fictionize  indefinitely.  With 
our  inventive  powers. we  devise  and  contrive  new  things — new 
combinations  of  matter,  of  mechanical  power,  of  vegetable  and 
animal  nature,  of  human  association  and  cooperation,  and  so  on 
through  all  departments  of  external  and  internal  nature.  With 
our  expressive  powers  we  express,  or  manifest,  by  speech,  lan- 
guage, signs,  gestures,  looks  and  action,  our  knowledges,  our 
thoughts,  convictions,  opinions  and  mental  determinations — 
as  also  our  emotions,  passions  and  affections.  WTith  our  exec- 
utive powers  we  are  enabled  to  actualize  our  ideals  somewhat 
in  the  outward  world,  to  reduce  theories  to  practice,  to  be  skill- 
ful constructors,  elaborators  and  performers.  Thus  we  are 
learners,  rememberers,  considerers,  irnaginers,  inventors,  ex- 
pressors  and  performers. 

Now  what  is  the  desideratum  in  intellectual  education? 
Health  again — intellectual  health.  This  requires  well-balanced 
activity,  order  and  harmony.  The  intellectual  faculties,  being 
all  good  in  their  place,  ought  to  be  qualified  to  perform  their 
appropriate  functions.  How  may  this  be  done  ?  By  suitable 
intellectual  education.  This,  as  said  at  the  outset,  consists  of 
development,  enlightenment  and  government ;  i.  e.  of  the  com- 
plex processes  which  are  denoted  by  these  terms.  Let  parents 
and  all  educators  of  the  young  consider  well  their  responsibili- 
ties and  how  to  discharge  them.  Their  children  and  pupils 
are  in  their  hands  to  be  intellectually  educated.  Let  them  be- 
gin by  ascertaining  as  riearly  as  they  can, 

1.  What  the  hereditary,  gestatorial  and  actual  developments 
of  their  children  are ;  what  the  capabilities  and  marked  tenden- 
cies of  their  intellectual  powers  are ;  and  what  can  or  cannot 
be  made  of  each  child  intellectually.     For  there  are  radical  and 
almost  unalterable  differences  between  children  in  these  partic- 
ulars, which  require  corresponding  differences  of  educational 
treatment.     There  is  no  such  thing  as  running  all  through  the 
same  mold.      It  is  wisely  ordered  that  there  shall  be  a  variety 
of  gifts,  aptitudes,  and  ministrabilities  of  usefulness  among  the 
individualities  of  human  nature. 

2.  What  the  activity  and  strength  of  each  pupil's  nervous 
system  are,  whether  great,  or  small,  or  average.     Because  oth- 


CONSTITUTIONAL    POLITY.  303 

erwise  too  much  liaste  may  be  made,  or  too  little,  in  urging 
forward  the  intellectual  powers. 

3.  Whether,  as  the  process  goes  on,  any  of  the  faculties  are 
getting  along  too  fast,  and  others  too  slow  ;  so  that  one  flour- 
ishes greatly  at  the  expense  of  another,  and  the  requisite  bal- 
ance is  being  destroyed.     It  is  not  wise  to  make  a  prodigy  of  a 
child  in  one  direction,  and  a  simpleton  in  all  others.    And  let  it 
be  remembered  that  there  is  always  a  limited  quantity  of  vital 
stamina  in  each  individual,  which  if  overdrawn  at  one  outlet 
must  leave  others  deficient.     Peter  must  not  be  robbed  to  pay 
Paul. 

4.  Whether  the  age,  physical  development  and  affectional 
state  of  the  pupil  are  sufficiently  mature  to  admit  of  vigorous 
intellectual  drilling.      Nothing  is  gained,  but  much  lost,  by 
overtaxing  the  young  intellect,  hurrying  the  child  into  the  man, 
and  breaking  down  sickly  constitutions  with  premature  or  ex- 
cessive study. 

5.  What  general  sphere  the  pupil  is  best  adapted  to  occupy, 
and  probably  must  occupy  in  mature  life,  to  be  successful,  use- 
fifl  and  happy.     If  this  point  can  be  rationally  settled,  let  that 
be  taught  which  is  indispensable  to  all,  with  the  addition  of 
what  will  probably  be  needed  for  actual  use  in  the  anticipated 
sphere  of  adult  life ;  but  let  not  time,  strength  and  other  re- 
sources be  wasted  in  lumbering  the  intellect  with  useless 
freight.     Of  what  use  are  the  dead  languages,  for  instance,  to 
one  who  has  no  taste  for  them,  and  who  will  never  be  likely 
to  use  them,  even  if  able  to  do  so  ? 

6.  Whether  the  child  or  scholar  can  be  best  taught  by  direct 
lessons  and  close  application  to  study,  or  by  more  general  ob- 
servation, by  free  conversation,  by  illustrations,  by  association, 
and  by  other  indirect  means.     For  there  are  minds  that  can 
easily  be  educated  by  the  latter  method,  but  not  by  the  former, 
especially  in  childhood  and  early  youth.     Wise  educators  will 
choose  their  methods  judiciously. 

7.  What  the  oppqrtunities   and  means  are  which  can  be 
commanded  for  giving  particular  individuals  an  intellectual  ed- 
ucation ;  i.e.  whether  ample  or  limited.     If  any  thing  desirable 
must  be  omitted,  let  it  be  that  which  is  least  important.     The 


304  PRACTICAL  CHRISTIAN  SOCIALISM. 

indispensable,  or  most  necessary,  should  always  take  prece- 
dence. 

These  preliminaries  being  judiciously  settled,  let  the  follow- 
ing order  of  induction  and  progress  be  followed.  Begin  with 
the  child,  or  pupil,  as  him  or  herself  first  to  be  studied,  and 
thence  proceed, 

1.  From  that  which  is  nearest  in  kind,  locality  or  time,  to 
what  is  most  distant. 

2.  From  that  which  is  most  noticeable  to  what  is  least  so. 

3.  From  that  which  is  most  exterior  to  what  is  most  interior, 
;4.  From  that  which  is  most  simple  to  what  is  most  complex. 

5.  From  that  which  is  most  material  to  what  is  most  spiritual. 

6.  From  that  which  is  most  knowable  to  what  is  least  so. 

7.  From  the  comprehensible  finite  to  the  incomprehensible 
infinite. 

According  to  this  order  we  may  see  that  a  person,  having  a 
good  intellectual  education,  will  know  himself  and  human  na- 
ture as  well  or  better  than  any  thing  else  that  exists.  Though 
he  began  with  studying  his  hands  and  fingers,  he  has  come  at 
length  to  a  good  practical  knowledge  of  his  body,  soul  arid 
spirit ;  he  knows  himself  physically,  affectionally,  intellectually 
and  religiously.  He  is  well  versed  in  anatomy,  physiology  and 
pneumatology.  He  understands  his  wants,  rights  and  respon- 
sibilities. Hence  also  he  knows  mankind  within  and  without; 
what  they  are,  what  they  have  been  and  what  they  are  des- 
tined to  be ;  their  constitution,  their  relationship  and  all  that  is 
essential  to  their  welfare.  He  has  a  good  knowledge  of  the 
earth,  its  animals,  vegetables,  soils,  minerals  &c. ;  but  is  best 
informed  respecting  that  part  of  its  contents  nearest  his  own 
home ;  because  he  studied  first  the  geography,  zoology,  botany 
geology,  mineralogy  &c.  of  his  immediate  vicinity,  of  his  own 
country,  and  thence  outwardly  to  the  remotest  parts.  So  he 
understands  best  the  climate  and  atmospheric  peculiarities  of 
his  own  latitude  and  longitude.  So  of  language ;  so  of  history; 
so  of  all  that  can  be  known  in  the  earth,  or  in  the  heavens. 
His  education  began,  proceeded  and  was  matured  in  the  natu- 
ral order.  From  himself  he  went  outward,  exploring  in  all 
directions  the  fields  of  knowledge.  Thus  he  ascended  upward 


CONSTITUTIONAL    POLITY.  305 

through  nature  to  nature's  God.  First  well  instructed  in  the 
nursery,  in  the  vicinage,  in  the  continent,  in  the  earth,  in  the 
skies,  he  is  now  qualified  to  fly  on  the  wings  of  thought  far 
abroad  into  the  boundless  expanse  of  the  Infinitarium. 

Compare  with  one  thus  educated  the  thousands  of  nominally 
well  educated,  the  graduates  from  high  schools,  academies,  col- 
leges and  universities.  Behold  great  numbers  of  them  as 
profoundly  ignorant  of  themselves,  and  of  what  is  practically 
necessary  to  their  physical,  aiFectional,  intellectual,  industrial, 
economical,  social  and  religious  welfare,  as  they  are  learned  in 
mere  fashionable  lore.  They  know  something  of  the  dead  and 
of  foreign  languages,  but  far  too  little  of  their  own.  They  are 
profound  in  knowledges,  useless,  or  worse  than  useless,  but 
ignorant  of  a  thousand  things  necessary  to  their  own  highest 
happiness.  I  will  not  descend  into  specifications.  Men  of 
sound  common  sense,  acquainted  with  real  life  in  its  practicals, 
know  how  defective  is  much  that  passes  for  "  liberal  educa- 
tion." 

Inq.  I  am  deeply  interested  in  your  suggestions  and  remarks 
on  intellectual,  as  on  the  other  two  kinds  of  education  previ- 
ously discussed.  I  infer  that  you  would  have  your  educators 
rather  precise  in  their  order  of  prescribed  studies,  and  rather 
stringent  in  their  requisitions  of  thoroughness  as  the  pupil  pro- 
ceeds from  one  step  of  knowledge  to  another.  You  speak 
strongly  of  self-knowledge  as  first  in  course  and  importance- 
Would  you  confine  the  child,  scholar  or  student  to  the  study  of 
himself  and  his  kind  until  thoroughly  master  of  Physiology, 
Anatomy,  Pneumatology,  &c.  &c.,  before  commencing  other 
branches  of  knowledge  ? 

Ex.  I  perceive  the  difficulty  in  your  mind.  You  have  not 
exactly  understood  me.  I  have  pointed  out  a  general  order  of 
induction,  and  a  general  course  of  progression.  But  I  did  not 
intend  to  make  either  so  precise  and  arbitrary  as  to  be  unnatu- 
ral, unreasonable  and  impracticable.  Indeed,  it  would  be 
impossible  to  follow  the  order  and  course  suggested,  if  the 
pupil  should  be  confined  wholly  to  one  branch  or  theme  of 
knowledge  till  thoroughly  mastered.  I  entertain  no  such  ideas 
39 


306  PRACTICAL  CHRISTIAN  SOCIALISM. 

of  educative  treatment.     I  will  try  to  make  my  views  better 
understood.     I  propose  then  that  the  young  be  taught, 

1.  Humanity  or  anthropology  and  all  that  is  peculiar  in  the 
manifestations  of  human  nature. 

2.  Geography,  geology,   botany,  zoology  and  whatever  be- 
longs strictly  to  the  earth,  as  to  its  substance  and  productions. 

3.  Meteorology  and  every  thing  appertaining  to  the  atmos- 
phere which  surrounds  our  globe. 

4.  Chemistry,  or  the  science  which  investigates  and  explains 
the  composition  and  changes  of  all  material  substances. 

5.  Electricity,  magnetism  and  all  the  more  subtile  material 
forces. 

6.  Astronomy,  with  all  that  appertains  to  it. 

7.  Theology,  with  all  that  is  naturally  and  legitimately  con- 
nected with  it. 

All  human  knowledge,  useful  human  knowledge  I  may 
safely  say,  is  comprehended  in  this  outline  or  synopsis.  Now  I 
do  not  expect  that  any  possible  intellectual  education  which 
can  be  given  to  men  and  women  previous  to  maturity  is  to 
make  them  thoroughly  masters  of  all  these  sciences,  nor  of 
any  of  them.  The  best  that  can  be  done  will  be  to  induct 
them  into  such  an  elementary  knowledge  of  these  sciences,  as 
shall  supply  their  rudimental  necessities  and  qualify  them  for 
all  desirable  progress.  They  will  then  only  have  learnt  what 
there  is  to  learn,  and  how  to  prosecute  those  sciences  which 
most  attract  them.  This,  to  be  sure,  is  a  great  work  to  accom- 
plish in  the  youthful  soul.  It  fairly  launches  the  intellectual 
ship,  and  provides  it  for  its  long  voyage  of  discovery  on  the 
ocean  of  knowledge.  In  effecting  all  this  do  I  propose  to  tire 
and  exhaust  the  child,  pupil,  student,  by  confining  the  attention 
to  one  particular,  or  one  topic,  or  one  theme,  or  one  department 
of  science  at  a  time  till  that  one  be  mastered  or  have  received 
all  the  attention  it  demands  ?  By  no  means.  Beginning  at 
the  right  point  I  would  so  apply  my  rules  as  to  give  the  child 
some  rudimental  ideas  in  each  of  the  seven  great  sciences 
above  specified  before  he  was  five  years  old.  But  I  would  not 
overstrain  a  "single  one  of  his  faculties,  nor  tire,  nor  disgust 
him.  But  whatever  might  be  the  range  and  variety  of  my 


CONSTITUTIONAL    POLITY.  307 

inculcations,  en  oh  child  should  then  and  always  have  most 
knowledge  of  himself  and  that  which  most  immediately  con- 
cerned human  nature. 

Inq.  I  understand  you  now.  Let  me  give  you  an  illustration, 
that  you  may  know  I  have  caught  your  idea.  Here  is  a  child 
in  the  nursery  just  old  enough  to  distinguish  persons  and  things, 
to  understand  a  few  words  of  the  tongue  spoken  by  his  parents, 
to  topple  about  the  room,  and  to  remember  some  familiar 
names.  His  mother  is  now  his  principal  educator.  She  is 
.teaching  him  daily  the  difference  between  his  feet  and  his 
hands,  his  fingers  and  toes,  and  sundry  other  parts  of  the  body  ; 
i.  e.  physiology.  She  is  teaching  him  the  elements  of  gram- 
mar by  the  pronunciation  of  names  &c. ;  the  elements  of  music 
in  a  sweet  melody  of  sounds  frequently  chanted  to  soothe 
him  ;  the  elements  of  geography  by  acquainting  him  with  the 
apartments  of  the  house,  the  door-yard  and  garden ;  the  ele- 
ments of  mathematics  by  counting  his  hands  and  fingers  ;  the 
elements  of  botany  by  frequently  directing  his  attention  to 
flowers ;  the  elements  of  zoology  by  awakening  his  admiration 
for  the  domestic  animals  ;  the  elements  of  astronomy  by  point- 
ing out  to  him  the  full  moon  in  her  silvery  brightness,  or  the 
setting  sun,  or  the  glowing  stars ;  the  elements  of  theology  by 
the  offering  of  devout  prayers,  or  the  first  direct  inculcations  of 
the  idea  that  there  is  a  great  Spirit  Father.  In  many  ways, 
simple,  pleasing  and  impressive,  she  inducts  her  loved  one 
into  the  rudimentals  of  your  seven  sciences.  And  as  the  ca- 
pacities of  the  child  unfold  and  strengthen,  she  goes  on  deeper 
and  wider,  more  and  more  systematically,  more  and  more 
thoroughly  with  her  inculcations.  Is  not  this  your  idea  ? 

Ex.  Certainly  it  is.  Only  suppose  it  carried  completely 
through,  and  you  have  my  plan  of  intellectual  education.  In 
order  to  make  the  whole  matter  perfectly  plain,  perhaps  a  series 
of  catechisms  and  manuals,  partly  for  pupils  and  partly  for 
educators,  would  be  necessary.  If  so,  they  will  be  forth- 
coming when  wanted. 

When  the  young  have  fairly  become  teachable  in  any  science 
or  art,  educators  should  endeavor  to  give  them  the  following 
habits : 


308  PRACTICAL  CHRISTIAN  SOCIALISM. 

1.  Of  close  attention  and  application,  for  the  time  being,  to 
the  lesson  in  hand. 

2.  Of  original  thinking  and  questioning   about  the  more 
important  particulars  of  their  lessons. 

3.  Of  reflecting  and  reasoning  on  all  subjects  for  themselves. 

4.  Of  freely  expressing  by  speech,  or  in  writing,  and  in  both 
ways  at  different  times,  their  own  thoughts,  views  and  feelings. 

5.  Of  taking  notes,  and  making  memoranda  of  what  seems 
most  important  in  any  lesson,  lecture  or  case  considered. 

6.  Of  criticising  their  own  productions  and  performances, 
and  correcting  defects  therein. 

7.  Of  being  humble,   modest,   candid,   frank    and    straight 
forward  in  expressing  their  own  minds,  and  above  all  in  ac- 
knowledging mistakes  or   errors  into  which  they  may  have 
fallen. 

These  habits,  once  fairly  formed,  will  prove  of  incalculable 
value.  I  need  not  expatiate  on  their  importance. 

Inq.  By  what  means  would  you  have  educators  inculcate 
knowledge  and  train  the  young  intellect  to  think  and  reason  ? 

Ex,  By  a  great  variety  of  means,  but  chiefly  by  the  follow- 
ing: 

1.  In  early  infancy  by  intellectual  toys  and  amusements,  and 
by  living  objects  talked  about. 

2.  Subsequently,  by  a  higher  grade  of  pleasing  contrivances, 
pictures,  books,  conversations  and  simple  lessons — making  very 
light  requirements  of  thought  or  study  till  at  least  seven  years 
of  age. 

3.  Later,  by  regular  lessons  adapted  to  capacity  and  health, 
by  books,  pictures,  maps,  outlines,  models,  illustrations,  practi- 
cal exercises  and  demonstrations. 

4.  Later  still,  by  similar  appliances  of  a  higher  class  and 
adaptation,  by  lectures  added  to  conversation,  observations  in 
real  life,  and  manifold  experimental  exercises. 

5.  By  all  the  instrumentalities,  appliances  and  contrivances 
discovered  and  proved  to  have  been  worthy  of  adoption,  wheth- 
er ancient  or  modern. 

Inq.  What  have  you  to  offer  respecting  educational  institu- 
tions, places,  times,  regulations,  &c.  &c.  ? 


CONSTITUTIONAL  POLITY. 


309 


Ex.  I  will  treat  of  all  these  by  themselves,  when  I  have  got 
through  with  the  four  remaining  kinds  of  education,  viz : 
Industrial,  Economical,  Social  and  Religious. 


310  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION   IX. 

EDUCATION. — Industrial  education  denned  and  illustrated — Its  seven  objects — 
Five  important  considerations — Economical  education  denned  and  illus- 
trated— Thirty  precepts  to  be  inculcated  and  reduced  to  practice — Social 
education  defined  and  illustrated — How  the  young  should  be  trained  to 
treat  parents,  elders  and  superiors;  how  to  treat  equals,  juniors  and  infe- 
riors ;  how  to  treat  strangers,  foreigners,  the  poor,  ignorant  and  unfortunate  ; 
how  to  treat  enemies,  offenders  and  the  vicious  classes  ;  how  to  treat  each 
other  in  the  sexual  relation. 

Inq.  Industrial  education  comes  next  in  the  order  of  your 
exposition.  What  are  your  views  concerning  this  kind  of 
education  ? 

Ex.  IV.  I  mean  by  industrial  education  that  which  trains 
the  young  to  respect,  love  and  practice  useful  industry.  What 
is  useful  industry?  Industry  is  habitual  diligence  in  some 
employment,  either  bodily  or  mental.  Useful  industry  is  that 
which  aids  in  supplying  real  human  wants,  whether  of  body  or 
mind,  so  as  to  increase  the  sum  of  human  happiness,  tlvery 
kind  of  industry  which  contributes  to  the  comfortable  physical 
subsistence  of  man,  or  to  the  augmentation  of  his  innocent 
pleasures,  or  to  enlighten,  elevate,  purify  and  angelize  his  soul, 
in  fine,  whatever  promotes  his  absolute  good  of  body  or  mind, 
is  useful  industry.  And  that  is  most  useful  which  supplies  the 
necessaries  of  life.  Many  kinds  of  industry  are  not  useful; 
some  may  be  termed  useless ;  and  many  are  injurious  to  human 
welfare. 

Inq.  Please  indicate  some  of  these. 

Ex.  Contemplate  the  industrial  energy  and  skill  expended 
by  mankind  in  war,  its  preparations,  concomitants  and  adjuncts  ; 
in  upholding  chattel  slavery  and  the  secondary  kindred  oppres- 
sions ;  in  sustaining  drunkenness,  gluttony,  debauchery  and  the 
numerous  vices,  follies  and  hurtful  extravagances  which  are 
prevalent  in  the  world.  Poor  foolish  mortals  certainly  work 


CONSTITUTIONAL    POLITY.  311 

hard  to  injure  themselves  and  their  fellows,  to  shorten  their 
days,  or  fill  them  with  misery,  to  render  earth  a  bedlam  and  a 
hell.  Imagine  all  this  industrial  energy  and  skill  turned  com- 
pletely round  in  the  opposite  direction,  so  as  to  preserve  life 
and  promote  happiness — physically,  intellectually  and  morally. 
Then  you  have  my  idea  of  useful  industry. 

Inq.  I  understand  you  now.  Useless,  pernicious,  mischiev- 
ous industry  must  be  eschewed.  Useful,  salutary,  beneficent 
industry  is  to  be  cherished. 

Ex,  And  my  Social  System  requires  that  the  young  be 
educated  accordingly.  What  then  are  the  leading  ^incentives 
to  a  good  industrial  education  ?  What  the  cardinal  ends  to  be 
sought  ? 

1.  Justice.     A  certain  amount  of  industry,  manual  and  men- 
tal, greater  or  less,  is  requisite  to  carry   every  human  being 
decently  through  mortal  life.     This  amount  of  labor  must  be 
performed  by  somebody.     Every  human  being,  who  has  any 
ability  at  all  to  labor,  is  in  justice  bound  to  perform  his  equita- 
ble share.     To  consume  the  fruits  of  other  people's  industry 
without  rendering  an  equivalent,  according  to  industrial  ability 
— i.  e.  to  live  upon  and  at  the  expense  of  others — is  manifest 
injustice  toward  them — is  to  defraud,  oppress,  rob  them.     We 
must  not  educate  our  young  to  live  by  robbery,  oppression, 
fraud  and  injustice,  but  to  bear  their  part  of  the  burdens  of 
life. 

2.  Health.     The   health   of   the    human   system,   physical, 
mental  and  moral,  depends  largely  on  exercise.     Every  part  of 
the  body  and  mind   is   strengthened  by  due  activity.     Much 
wholesome  exercise  of  the  muscles  and  brain  may  be  had  in 
useful  industry.     But  idleness,  effeminacy,  sloth  and  indolence 
are  the  foes  of  health.     We  must  not  educate  our  young  to 
laziness  and  imbecility. 

3.  Competence.     Each  individual  and  family  need  a  certain 
amount,  greater  or  less,  of  the  good  things  which  useful  indus- 
try alone  supplies.     There  is  enough  for  all,  if  all  will  but  do 
their    part    towards    producing,    preserving,   distributing   and 
adjusting.     This  is  true  of  things  material,  and  of  things  spir- 
itual ;  of  things  indispensable,  of  things  convenient  and  of 


312  PRACTICAL  CHRISTIAN  SOCIALISM. 

things  innocently  pleasurable.  If  there  is  insufficiency  any 
where,  it  results  from  lack  of  useful  industry,  from  non- 
production,  or  waste,  or  unjust  distribution,  or  carelessness. 
Somebody  is  in  fault. '  Let  not  the  fault  be  in  industrial  edu- 
cation. Let  all  do  their  part,  so  far  as  useful  industry  is 
concerned,  towards  securing  a  competence.  And  let  it  be 
remembered  that  a  competence  includes  what  may  be  necessa- 
ry to  dispense  to  the  unfortunate,  as  well  as  to  meet  the  calls 
of  "  a  rainy  day"  at  home. 

4.  Pleasure.     Useful  industry,  rightly  pursued  and  properly 
circumstanced,  is  really  pleasurable,   really  recreative,  really 
delightful;  not  all  kinds  of  it,  not  in  all  degrees,  not  at  all 
times ;  but  much  of  it  is  when  pursued  under  good  conditions. 
The   idle  and  the  misemployed  are  unhappy.     The  usefully 
and  wisely  employed  find  substantial  pleasure  in  their  industry. 
If  you  would  defraud  the  young  of  a  large  amount  of  pleasure, 
withhold  from  them  a  good  industrial   education.     If  the  con- 
trary, confer  on  them  such  an  education. 

5.  Virtue.     All  the  virtues  are  fostered  by  useful  industry ; 
all  the  vices  by  idleness,  and  by  pernicious  industry.     This  is 
so  obvious  to  all  right  thinking  minds,  that  I  need  add  nothing 
to  the  statement  by  way  of  illustration.     To  train  up  the  young 
without  habituating  them  to  useful  industry  would  be  to  place 
them  in  what  has  been  aptly  designated  as  "  the  devil's  work- 
shop." 

6.  Dignity.     No  man  or  woman  can  justly  respect  him  or 
herself,  who  is  too  imbecile,  or  too  lazy,  or  too  mean  to  earn  an 
honest  living.     No  matter  how  much  property,  or  rank,  or  fash- 
ionable gentility  may  be  possessed,  such  a  human  being  stands 
an  object  of  pity,  or  contempt,  by  the  side  of  a  self-subsisting 
industrial!.     The  less  a  person  is  able  and  willing  to  help  him 
or  herself,  the  lower  that  person  sinks  in  true  dignity ;  always 
of  course  excepting  cases  of  absolute  misfortune,  of  infancy, 
and  of  old  age.     All  that  false  and  vicious  respectability,  which 
prevails  with  certain  classes  of  people  in  the  old  order  of  soci- 
ety, is  to  be  held  disgraceful  under  my  proposed  Social  System. 
To  be  waited  on,  served  and  pampered  by  menials ;  to  be  use- 
less, helpless  dolls  ;  to  be  masters  and  mistresses  ;  to  be  mere 


CONSTITUTIONAL   POLITY.  313 

consumers ;  to  be  fattened  and  decorated  paupers,  maintained 
by  slaves,  is  to  sink  to  the  lowest  rank  of  humanity.  These 
arc  the  ideas  to  be  inculcated  and  acted  upon  in  our  Practical 
Christian  Republic.  True  dignity  and  honor  are  inseparable 
from  usefulness ;  and  he  is  greatest  who  is  most  usefully  in- 
dustrious. 

7.  Chanty.  Charity  is  not  in  mere  word,  but  in  deed ;  not  in 
effeminate  sentimentalism,  but  in  substantial  benefits  conferred 
on  the  needy.  But  how  can  we  confer  these  substantial  ben- 
efits without  possessing  the  ability  to  do  so?  And  how  can  we 
honorably  possess  that  ability  without  exercising  ourselves  in 
useful  industry  ?  We  may  have  honorably  inherited  something 
from  others ;  but  we  cannot  so  honorably  and  satisfactorily  con- 
fer benefits  on  the  necessitous  as  with  our  own  hands,  or  out 
of  the  fruits  of  our  own  industry.  Then  we  bestow  what  God 
has  made  ours  by  the  best  of  titles.  Other  charities  are  but 
giving  away  what  we  never  earned.  Let  the  young  be  taught 
that  the  most  truly  charitable  benefits  they  can  bestow  on  oth- 
ers are  those  devised  by  their  own  intellects  and  wrought  out 
by  their  own  personal  industry. 

These  are  the  principal  ends,  objects,  motives  and  reasons 
which  prompt  industrial  education.  I  will  now  suggest  sever- 
al points  to  be  understood  and  considered  by  educators  with 
respect  to  their  pupils.  They  should,  if  possible,  ascertain  and 
determine, 

1.  What  department  of  useful  industry  the  young  are  predis- 
posed, hereditarily  or  otherwise,  to  prefer  as  their  principal  one. 
Many  give  early  indications  of  genius  and  taste  in  a  certain 
direction.  When  this  bent  of  mind  can  be  innocently  and 
practically  indulged,  it  should  be.  If  not,  the  next  best  thing 
must  be  done.  But  110  one  should  be  exclusively  confined  to 
a  single  industrial  calling.  There  should  be  a  principal  one 
and  then  two  or  three  subsidiary  or  contingent  ones,  so  as  to 
secure  choice  and  alternation,  if  health  or  success  require  it. 
Yet  the  idea  is  not  to  be  acted  upon,  that  the  same  individual 
may  excel  in  several  different  callings,  or  accomplish  much  by 
r.li ; uiging  frequently  one  kind  of  employment  for  another. 
40 


314  PRACTICAL  CHRISTIAN  SOCIALISM. 

Some  few  individuals  may  be  adapted  to  such  variety  and 
changes,  but  not  the  generality. 

2.  What  those  are  capable  of  and  most  fit  for  who  have  no 
marked  predilection,  genius,  taste  or  choice.      There  will  be 
many  such.     They  should  be  trained,  with  the  young  in  gener- 
al, to  the  common  industries  proper  for  all.     Then  they  should 
be  habituated  to  one,  two  or  three,  as  primary  and  subsidiary, 
which  on  the  whole  appear  to  be  most  appropriate  and  useful. 

3.  How  in  each  case  there  may  be  a  due  and  well  balanced 
amount  of  manual  and  mental  industry,  according  to  age  and 
circumstances  ;  and  how  good  habits  may  be  formed  in  respect 
to  manual  and  mental  labor.     It  is  not  to  be  expected  that  all 
will  perform  the  same  amount  of  these  two  kinds  of  industry. 
There  will  be  great  differences.     Nor  is  it  to  be  expected  that 
each  individual  will  excel  equally  in  both  kinds,    or  delight 
equally  in  both,  or  be  occupied  equal  portions  of  time  with  both. 
It  will  be  so  with  very  few.     But  all  should  be  educated  to 
perform   habitually  the  amount  of  manual  labor  requisite  to 
physical  health,  and  the  amount  of  mental  labor  requisite  to  in- 
tellectual vigor.     No  faculty  of  body  or  mind  should  be  left  to 
suffer  from  inertia. 

4.  By  what  means  useful  industry  can  be  rendered  most 
subservient  to  the  seven  cardinal  ends  before  mentioned,  viz  : 
to  Justice,  Health,  Competence,  Pleasure,  Virtue,  Dignity  and 
Charity.     All  these  ends  should  be  sought  in  every  case.     If  it 
be  impossible  to  subserve  all,  then  as  many  of  them  as  possi- 
ble should  be  secured.     And  certainly  no  one  of  them  should 
be  intentionally  contravened.     But  if,  in  extreme  cases,  any 
one  of  them  must  be  sacrificed,  let  it  never  be  Justice,  Virtue, 
or  Charity. 

5.  What  perversions  and  abuses  of  industrial  activity  are 
liable  to  be  committed,  and  how  they  may  be  most  effectually 
guarded  against.     Children  and  youth,  as  well  as  adults,  often 
make  mistakes,  even  in  practicing  useful  industry.     They  over 
exert  themselves  in  one  direction,  and  under  work  in  another. 
They  are  unseasonable,  irregular  and  intemperate,  both  in  bod- 
ily and  mental  pursuits.     Their  errors  should  be  carefully  cor- 
rected at  the  earliest  period  after  being  discovered.     It  is  the 


CONSTITUTIONAL   POLITY.  315 

business  of  educators  to  bring  them  upon  the  stage  of  adult 
life  with  good  industrial  habits,  and  as  free  as  possible  from  all 
those  irregularities,  perversions  and  abuses  which  now  so  often 
defeat  success.  What  does  my  inquirer  think  of  industrial 
education  ? 

Inq.  Your  suggestions  have  rendered  me  very  sensible  of  its 
importance.  I  was  hardly  aware  that  the  young  needed  any 
other  industrial  education  than  they  might  incidentally  acquire, 
or  than  would  be  forced  upon  them  by  the  necessities  of  life. 
I  now  see  that  educsftors  have  a  great  responsibility  resting 
upon  them  in  this  department  of  duty ;  and  that  a  young  man 
or  woman  without  a  decent  industrial  education  would  lack  an 
essential  qualification  for  usefulness  and  happiness.  But 
please  proceed  to  your  next  topic  in  order. 

Ex,  V.  Economical  education.  This  is  closely  connected 
with  industrial  education,  yet  is  not  identical  with  it.  The 
young  need  to  be  taught  economy  in  all  things.  They  ought 
to  be  trained  by  instruction  and  habituation  to  economize  their 
time,  their  strength,  their  skill,  their  money,  their  talents  and 
all  their  resources.  This  is  what  I  mean  by  economical  edu- 
cation. Reflect  for  a  moment  on  the  waste  and  loss  which  the 
majority  of  mankind  suffer  through  bad  economy.  Even  the 
honestly  and  usefully  industrious  suffer  much.  Through  igno- 
rance or  wrong  habit  they  are  great  losers  in  numberless  ways. 
One  loses  a  great  deal  of  time,  and  is  often  out  of  season. 
Another  lays  out  muscular  strength  to  great  disadvantage. 
Another  throws  away  skill  foolishly.  Another  contrives  to  en- 
joy less  at  a  cost  of  two  dollars  than  might  be  obtained  for  one. 
Another  has  good  talents,  but  does  not  know  how  to  employ 
them  effectively.  So  of  all  the  resources  of  human  good. 
They  must  be  economized  aright,  or  they  fail  to  satisfy  our 
wants.  A  sound  economical  education  would  be  almost  indis- 
pensable to  the  success  of  my  Social  System.  Perhaps  I  may 
offer  all  the  suggestions  necessary  under  this  head  in  the  form 
of  precepts,  to  be  inculcated  and  practiced.  Let  educators 
make  such  exceptions,  qualifications  and  additions  as  enlight- 
ened reason  shall  dictate  or  as  peculiar  circumstances  may 
necessitate. 


316  PRACTICAL  CHRISTIAN  SOCIALISM. 

1.  Depend  not  on  others  to  do  for  thee  what  it  is   wisely 
possible  to  do  for  thyself.     Hire  not,  beg  not,  accept  not  unnec- 
essary assistance. 

2.  Find  out  the  best  method  of  doing  what  must  be  done, 
and  practice  it. 

3.  Do  all  things  in  their  proper  season. 

4.  Do  all  things  thoroughly  in  their  kind. 

5.  Do  nothing  that  is  useless. 

6.  Destroy  nothing,  damage  nothing,  waste  nothing  wanton- 
ly, recklessly,  carelessly. 

7.  Save,  repair  and  be  careful  of  all  things  useful ;  make  the 
most  of  them. 

8.  Consume  nothing  on  thy  body  or  mind  that  is  injurious, 
however  tempting. 

9.  Consume  nothing  that  may  wisely  be  dispensed  with, 
however  harmless. 

10.  Consume  nothing  which  conscience,  reason  or  charity 
forbids,  however  fashionable. 

11.  Reduce  all  mere  artificial  wants  to  the  lowest  terms  of 
health,  decency  and  innocent  indulgence. 

12.  Purchase  nothing  which  thou  really  dost  not  need. 

13.  Purchase  only  what  is  good  in  its  kind,— not  those  cheap 
things  which  prove  dear. 

14.  Purchase  seasonably  and  in  sufficient  quantity. 

15.  Purchase  nothing  for  which  thou  art  not  able  to  pay  ac- 
cording to  terms ;  beg  rather. 

16.  Pay  promptly,  cheerfully,  liberally. 

17.  Do  away  with  all  credits,  if  possible,  both  in  buying  and 
selling.     But  if  thou  must  owe,  let  it  be  to  one  well  secured 
creditor  in  a  large  sum,  rather  than  to  many  clamorous  creditors 
in  small  sums. 

18.  As  a  seller  be  open,  truthful  and  upright;  no  jockey,  no 
higgler,  no  sharpster. 

19.  Demand   an    equitable  price,  and  insist  on  it;    let   thy 
words  be  few  in  trade. 

20.  Sell  only  that  which  is  good  in  its  kind,  that  which  is  fit 
for  use,  that  which  sensible  people  choose  ;  little  else,  however 
marketable. 


CONSTITUTIONAL   POLITY.  :U7 

21.  Take  advantage  of  no  one's   necessity  to  obtain  high 
prices  ;  be  not  an  extortioner. 

22.  Give  ample  weight  and  measure  ;  be  accommodating ; 
stand  not  in  thine  own  light.     Penny  wisdom  is  pound  folly. 

23.  Be  no  gambler,  no  mere  speculator ;  never   seek  to   en- 
rich thyself  by  making  others  poorer.     True  trade  is  that  which 
profits  both  parties.     Covet  not  unearned  wealth. 

24.  So  deal  with  all  that  the  honest,  upright  and  liberal  will 
delight  to  deal  with  thee. 

26.  Deal  as  little  as  possible  with  the  unprincipled,  the 
churlish  and  the  quarrelsome. 

26.  Keep   current,  orderly  and  reliable  accounts,  not  only 
with  others,  but  with  thyself,  that  thou  mayest  know  thy  stand- 
ing at  any  time. 

27.  Put  in  writing  all  agreements   and  understandings  that 
are  of  any  considerable  importance ;  it  will  pay. 

28.  Preserve  all  writings  which  prove  or  explain  transactions 
long  after  they  seem  to  be  useless ;  they  may  be  "wanted. 

29.  Study  the  writings,  and  treasure  up  the  maxims  of  sound 
Economists,  whether  ancient  or  modern,  and  reduce  all  that  is 
unexceptionable  to  practice. 

30.  Make  and  adopt  all  possible  improvements  in  the  various 
economies  of  life. 

31.  Be  not  ashamed  of  true  economy   in   the   presence  of 
sumptuaries,  spendthrifts  and  simpletons,  though  genteel,  fash- 
ionable ones ;  being  careful  only  not  to   slide  into  parsimony 
and  miserism. 

In  accordance  with  these  precepts  would  I  have  the  young 
of  both  sexes  thoroughly  trained  from  infancy  to  adult  years. 
The  motto  should  ever  be  before  them,  Economy  in  all  things — 
in  time,  strength,  skill,  money,  talent,  capability  and  resources 
of  every  description.  There  should  be  a  wise  and  habitual 
economy  in  producing  and  consuming,  in  acquiring  and  ex- 
pending, in  planning  and  executing,  in  saving  and  dispensing, 
in  transporting,  exchanging  and  using  all  things.  It  should  be 
so  in  the  house  and  out  of  the  house,  with  individuals,  with 
families  and  with  associations,  in  respect  to  all  good  things. 
And  if  it  were  so,  who  can  calculate  how  much  of  hardship, 


318  PRACTICAL  CHRISTIAN  SOCIALISM. 

privation,  poverty  and  misery  would  be  prevented?  or  how 
much  of  convenience,  comfort,  wealth,  virtue  and  happiness 
would  be  secured  ?  Need  I  even  ask  your  assent  to  the  im- 
portance and  necessity  of  giving  the  young  a  good  economical 
education  ? 

Inq.  No  ;  I  realize  it  in  a  manner  and  to  an  extent  which  is 
wholly  new  to  me.  It  strikes  me  with  the  same  novelty  and 
force  of  conviction  that  industrial  education  did.  I  can  but  be 
astonished  now,  that  these  two  kinds  of  education  should  here- 
tofore have  quite  escaped  my  consideration.  And  I  am  sure  that 
thousands  who  profess  to  be  the  friends  of  education  must 
have  overlooked  them.  Indeed,  your  exposition  makes  educa- 
tion extend  to  almost  every  thing  that  mankind  need  to  know 
and  practice.  I  confess  that  in  this  matter  of  economy, 
notorious  facts  would  seem  to  indicate  that  multitudes  have 
been  so  educated,  or  I  would  say  wweducated,  as  to  be  adepts 
in  consuming,  wasting,  perverting  and  destroying  both  the 
spontaneous  wealth  of  Nature  and  the  hard  earned  products 
of  human  industry.  I  am  inclined  to  think  that  all  the  perish- 
ing classes  might  be  comfortably  subsisted  on  what  is  thus  lost. 
My  mind  even  now  recurs  to  families  whose  children  were 
brought  up  to  waste  and  destroy  more  property  than  would 
have  sufficed,  with  your  economical  notions,  to  bring  up  thrice 
their  number.  And  yet  several  of  these  families  had  hard 
drudging  parents,  one  or  both  of  whom  struggled  under  an 
almost  insupportable  burden  of  toil,  scheming  and  anxiety 
to  supply  the  wants  of  their  dependents.  But  I  do  not  see 
how  Communities,  educated  as  you  propose,  could  possibly  be 
poor  in  the  necessaries  and  comforts  of  life.  If  you  thus  go  on 
combining  advantages  and  avoiding  evils,  the  success  of  your 
Social  System  is  inevitable.  Please  proceed. 

Ex.  VI.  Social  education.  By  social  education  I  mean 
that  which  trains  the  young  to  propriety  of  feeling  and  conduct 
towards  their  fellow  human  beings  in  all  the  intercourse  of 
life.  A  vast  amount  of  happiness,  or  of  unhappiness,  depends 
on  social  influences.  From  birth  till  death  one  human  being 
is  almost  constantly  affecting  others,  or  affected  by  others.  No 
individual  exists,  acts,  speaks,  thinks  or  feels  wholly  tininnu- 


CONSTITUTIONAL   POLITY.  319 

enced  by  others,  nor  wholly  without  an  influence  on  others. 
We  are  preeminently  social  beings.  A  large  portion  of  our 
wakeful  conscious  life  is  occupied  with  social  concernments. 
It  cannot  be  otherwise.  It  follows  therefore  that  the  young 
should  be  educated  to  feel,  think,  speak  and  act  with  propriety 
in  all  their  social  relations  and  intercourse.  AfFectional  educa- 
tion is  closely  connected  with  social  and  involves  it  to  some 
extent.  But  social  education  includes  so  much  more  than 
aifectional,  that  I  have  felt  obliged  to  treat  it  under  a  distinct 
head.  In  doing  so,  I  would  say  : 

1.  Let  the  young  be  trained  to  behave  with  propriety  towards 
their  parents,  elders  and  superiors.  Reverence,  docility,  mod- 
esty and  kindness  are  indispensable  to  this.  Order  is  said  to 
be  Heaven's  first  law.  Order  forbids  that  the  young  should 
treat  their  parents,  elders  and  superiors  irreverently,  self- 
conceitedly,  impudently  or  unkindly.  The  Christian  Religion 
explicitly  and  repeatedly  enjoins  this  ancient  righteousness  of 
the  young  in  their  behavior  towards  parents  and  elders. — 
"  Honor  thy  father  and  thy  mother,"  is  reannounced  as  the  first 
commandment  of  the  Decalogue  with  promise.  And  the  expe- 
rience of  all  ages  has  demonstrated  that  this  divine  ordinance 
cannot  be  violated  without  the  most  deplorable  consequences 
to  all  parties  concerned.  There  are  two  evil  extremes  into 
which  this  kind  of  education  may  run,  viz :  training  the  young 
to  an  abject,  slavish  subjection,  or  an  irrational  deference  for 
mere  authority  ;  and  training  them  to  equality,  self-sufficiency, 
debate  and  contempt  of  all  authority.  In  the  former  extreme 
there  is  despotism,  austerity  and  tyranny  on  the  part  of  the 
parents,  elders  and  superiors ;  whilst  on  the  part  of  the  young 
there  is  slavish  fear,  crippling  constraint,  mental  degradation 
and  many  demoralizing  effects.  In  the  latter  extreme  there  is 
indifference,  impertinence,  impudence,  contempt,  disobedience 
and  all  manner  of  confusion  on  the  part  of  the  young ;  whilst 
parents,  elders  and  superiors  are  degraded,  insulted,  abused  and 
rendered  miserable.  It  is  hard  to  say  which  of  these  extremes 
is  most  abhorrent.  At  present  the  tendency,  at  least  in  our 
country,  is  to  the  latter  error.  And  it  will  require  the  greatest 
consideration,  care  and  perseverance  in  the  new  order  of 


320  PRACTICAL   CHRISTIAN  SOCIALISM. 

society,  to  counteract  this  evil  tendency,  without  running  back 
insensibly  into  the  old  extreme.  It  is  lamentable  to  see  so 
many  children  and  youth  of  our  times  precociously  old,  assum- 
ing and  contemptuous.  They  look,  speak  and  act  towards  their 
parents,  elders  and  superiors,  not  merely  as  if  they  were  equals 
with  them,  but  quite  their  betters.  They  are  far  from  that  rev- 
erence, docility,  modesty  and  respectful  kindness  which  is  so 
becoming  and  so  salutary  in  the  well  educated.  The  fruits  of  all 
this  are  evil  and  only  evil  continually.  Trained  up  in  this  self- 
importance,  insolence  and  insubordination  to  the  most  sacred 
moral  authority,  these  miseducated  beings  graduate  into  adult 
life  and  society  only  to  carry  out  their  pernicious  immorality  in 
all  manner  of  lawless  practices,  and,  what  is  still  worse,  to 
marry  and  propagate  a  new  generation  of  their  own  like.  Such 
mischiefs  must  and  will  be  prevented,  under  my  Social  System, 
by  a  judicious  social  education  which  shall  cower  no  one  into  a 
slave  by  despotic  authority,  yet  induce  and  secure  proper  rev- 
erence, docility,  modesty  and  kindness  on  the  part  of  all  the 
young  towards  parents,  elders  and  superiors.  Educators  must 
see  to  this. 

2.  Let  the  young  be  trained  to  behave  with  propriety  to- 
wards equals,  juniors  and  inferiors.  They  cannot  do  this  with- 
out respecting  all  each  other's  rights,  regarding  each  other's 
welfare  of  body  and  mind,  carefully  avoiding  to  inflict  unnec- 
essary pain,  frankly  yet  kindly  reproving  wrongs,  generously 
forgiving  acknowledged  offenses,  .making  reasonable  allow- 
ance for  weaknesses  and  incidental  faults,  being  uniformly 
courteous,  and  scrupulously  abstaining  from  all  inflictions  of 
injury  defensive  as  well  as  offensive.  Not  a  blow,  a  word,  a 
gesture,  a  look,  should  be  indulged,  much  less  repeated  or 
approved,  that  is  radically  contrary  to  these  indications  of 
social  propriety.  All  usurpation,  tyranny,  brute  force,  fighting, 
quarrelling,  hectoring,  contempt  and  abuse  must  be  rebuked  and 
superseded,  in  the  family,  in  the  school,  at  work  and  at  play. 
All  base  rivalries,  jealousies,  hatreds  and  revenges  must  be  put 
away  by  the  appliances  of  love  and  wisdom.  The  older  and 
stronger  must  not  be  allowed  to  domineer  over  the  younger  and 
weaker,  nor  the  intelligent,  to  dc-spiso  11 10  simpler  minded,  nor 


CONSTITUTIONAL    POLITY.  321 

I  lie  more  favored  to  contemn  the  less  favored.  The  world  is 
full  of  such  mischief.  It  must  not  be  tolerated  in  the  new 
social  state.  Equals  with  equals  and  superiors  with  inferiors 
must  be  educated  to  live  in  love,  courtesy  and  peace.  And 
above  all  it  must  be  held  abominable  for  a  superior  to  insult, 
trample  on  or  take  advantage  of  one  who  either  is  or  is  imag- 
ined to  be  an  inferior.  It  is  a  great  work  to  keep  all  these 
little  socialities  right ;  but  it  is  worth  the  cost,  and  educators 
must  not  shrink  from  a  vigilant  and  patient  discharge  of  their 
duty. 

3.  Let  the  young  be  trained  to  behave  with  propriety  towards 
strangers,  foreigners,  the  poor,  the  ignorant,  the  degraded  and 
all  the  commonly  despised  classes.  How  mean  and  base  is  it 
to  be  uncourteous,  inhospitable  and  neglectful  to  the  stranger, 
who  is  exactly  in  the  condition  to  need  the  offices  of  friendship, 
and  to  whom  the  least  kindness  will  seem  a  great  favor !  How 
revolting  to  see  a  fellow  creature  hated,  spurned,  insulted,  or 
unkindly  treated,  because  born  in  another  country,  or  speaking 
another  language,  or  colored  with  a  different  skin,  or  educated 
in  a  different  religion,  or  belonging  to  a  lower  class,  or  dressed 
in  a  different  garb,  or  unfortunately  brought  up  in  ignorance,  or 
marked  by  some  personal  deformity,  or  destitute  of  money,  or 
crushed  under  the  heel  of  oppression,  or  laboring  under  insan- 
ity !  All  such  are  to  be  treated  humanely,  compassionately, 
kindly,  considerately  ;  never  haughtily,  contemptuously,  cruelly, 
unfeelingly;  never  in  a  manner  which  either  justice,  courtesy 
or  charity  would  condemn.  Let  educators  see  to  this.  It  is  a 
matter  never  to  be  passed  over  with  indifference.  Children 
readily  imbibe  the  prejudices,  likes  and  dislikes  of  their  pa- 
rents, teachers  and  associates ;  and  as  readily  their  morals. 
Hence  the  universal  prevalence  of  feuds  and  quarrels  among 
mankind,  originating  in  mere  narrowmiiidedness  and  clannish - 
ness  of  education.  It  is  sickening  to  see  the  little  wars  of 
clanship  and  caste,  as  well  as  the  great  ones  of  nationality. 
Nothing  of  all  this  must  be  encouraged,  or  even  .tolerated  in 
the  new  order.  It  is  incompatible  with  my  Social  System, 
which  rests  on  the  Love  and  Wisdom  of  God  as  gloriously 
manifested  through  Jesus  Christ. 
41 


322  PRACTICAL  CHRISTIAN  SOCIALISM. 

4.  Let  the  young  be  trained  to  behave  with  propriety  toward 
enemies,  offenders  and  the  vicious  classes.  It  is  wrong  to  in- 
jure enemies  offenders  &c.  either  in  body  or  mind.  It  is  wrong 
to  hate  them.  It  is  wrong  to  withhold  any  needed  good  from 
them  because  they  are  unthankful  and  evil,  vicious  and  per- 
verse, hateful  and  injurious.  It  is  wrong  to  feel,  speak  or  act 
toward  them  otherwise  than  as  their  sincere  well  wishers. 
And  what  is  wrong  is  improper  of  course.  But  the  animal  in- 
stincts and  impulses,  which  are  developed  in  human  nature 
before  the  spiritual  sentiments  can  be  rendered  commanding, 
rise  up  in  wrath,  violence  and  retaliation  against  enemies  and 
offenders.  Resistance  of  injury  with  injury,  and  the  punish- 
ment of  offenders  vindictively,  will  be  found  common  among 
children,  as  among  adults  not  Christianized  in  their  upper  na- 
ture. It  will  therefore  require  the  best  and  highest  moral  cul- 
ture to  place  the  young  on  the  right  track  and  keep  them  there, 
in  respect  to  the  treatment  of  enemies,  offenders  and  the  vicious 
classes.  Nevertheless,  it  must  be  done.  Educators  can  do  it 
by  divine  assistance  and  perpetual  diligence.  Let  them  assid- 
uously inculcate,  and  insist  on  the  practical  observance  of  the 
following  precepts : 

1.  The  worst  of  human  beings  may  be  converted  into  good 
ones,  and  God  wills  that  they  should  be. 

2.  The  good  of  no  human  being,  however  wicked,  or  hateful, 
must  be  disregarded. 

3.  It  is  wicked  to  injure  even  the  wicked. 

4.  God  loves  his  enemies  ;  and  we  must  ours.     He  reproves 
,  and  rebukes  his  offenders,  yet  always  seeks  their  good ;  we 

must  do  the  same  with  ours. 

5.  True  love  worketh  no  ill  to  its  object.     We  may  reprove, 
disfellowship  and  if  need  be  forcibly  restrain  evil-doers ;  but 
we  must  never  do  them  a  known  injury. 

6.  Evil  cannot  be  overcome  with  evil,  but  only  with  good. 

7.  "It  is  better  to  suffer  wrong  than  to  do  wrong." 

8.  The  werst  enemy  and  the  vilest  offender  injures  himself 
more  than  he  can  injure  the  innocent;  he  cannot  escape  the 
evil  of  his  own  hands ;  he  will  receive  a  just  retribution  in 
harvesting  the  evil  seed  he  sows. 


CONSTITUTIONAL   POLITY.  323 

9.  We  ourselves  are  often  sinners  against  God  and  our  fel- 
low creatures,  and  need  great  forbearance ;  let  us  act  out  the 
goodness  toward  our  enemies  and  injurers  which  we  hope  to 
have  exercised  toward  us. 

10.  Why  are  we  less  vile,  offensive  and  guilty  than  our  en- 
emies and  offenders  ?     Why  are  they  worse  than  we  ?     If  we 
had  been  in  their  circumstances  and  they  in  ours,  are  we  sure 
we  should  now  be  less  evil  than  they  ?     Ought  we  to  boast 
and  be  vindictive  ? 

11.  God  knoweth  all  things  ;  he  will  do  justly  by  all ;  he  will 
suffer  nothing  to  injure  us,  if  we  be  followers  of  that  which  is 
good ;  let  him  judge  and  dispose  of  all  our  enemies,  all  our 
offenders,  all  the  wicked. 

12.  Therefore  we  will  avoid  our  enemies  and  offenders  when 
possible,  befriend  them  when  in  distress,  reform  them  if  we 
can,  pity  rather  than  hate  them,  do  them  the  good  which  may 
be  in  our  power,  but  injure  them  intentionally  never.     We  will 
do  nothing,  say  nothing,  desire  nothing  that  shall  make  them 
worse  in  character  or  condition. 

Such  are  the  ideas,  sentiments,  principles  and  pratices 
which  I  would  have  inculcated  on  the  young  in  respect  to  pro- 
priety of  behavior  toward  enemies,  offenders  and  the  vicious 
classes.  Let  it  be  done  "line  upon  line,  and  precept  upon 
precept,"  against  all  obstacles  and  discouragements,  till  ingrain- 
ed into  the  whole  texture  of  their  character.  It  will  work  out 
two  grand  results,  their  own  highest  happiness,  and  the  con- 
stant diminution  of  evil  in  others,  till  there  be  none  left  on 
earth  to  overcome  or  endure.  The  contrary  education  ever  has^ 
had  and  ever  must  have  just  the  contrary  effect.  It  keeps  man 
a  fighting  animal,  and  reproduces  all  the  evils  it  professes  to 
repress. 

5.  Let  the  young  be  trained  to  behave  with  propriety  in 
their  sexual  relations.  I  name  this  last,  but  not  because  it  is 
least.  It  is  the  central  pivot  on  which  the  whole  social  ma- 
chinery turns.  Right  social  education  respecting  the  intercourse 
of  the  sexes  is  of  vital  importance.  What  is  the  desideratum 
on  this  point  ?  It  is  to  train  the  young  all  the  way  up  from 
childhood  to  marriageable  years  in  such  a  manner  as  to  render 


324  PRACTICAL  CHRISTIAN  SOCIALISM. 

them  mutually  just,  truthful,  kind,  friendly,  courteous,  agreeable 
and  intimate,  without  unchastity,  without  premature  develop- 
ment of  amativeness,  and  without  any  habits  adverse  to  their 
subsequent  happiness.  A  most  desirable  but  most  difficult 
achievement.  In  order  to  such  a  result  I  venture  to  recommend 
the  following  precepts  : 

1.  Let  both  sexes  be  brought  up  and  educated  together  in  the 
family,  and  in  the  places  of  instruction  and  association — not 
artificially  kept  strangers  to  each  other. 

2.  Let  both  sexes  be  seriously  and  carefully  instructed,  at 
the  earliest  suitable  age,   concerning  their  respective  sexual 
constitutions,  and  made  to  understand  the  capabilities,  liabili- 
ities,    susceptibilities,    dangers    and    responsibilities   of    each. 
This  should  be  done  long  before  puberty.     It  should  be  done 
by  parents  and  educators  whom  the  young  reverence  and  love. 
It  should  be  done,  degree  by  degree,  in  a  private  and  confiden- 
tial way,  and  in  such  a  manner  as  to  make  the  pupil  feel  that 
he  or  she  is  entrusted  with  sacred  knowledge.     After  due  in- 
duction,  many  things  may  be  taught  to  a  whole   class,  and 
ultimately  to  a  promiscuous  assembly.     Ignorance  and  mystifi- 
cation are  to  be  utterly   laid   aside   as    safeguards  to  virtue. 
Knowledge  and  truthful  explanation,  judiciously  imparted  by 
suitable  persons,  are  to  be  relied  on  with  confidence.     Nothing 
is  to  be  left  to  guess-work  and  greedy  surmise.     Neither  are 
the  pupils  to  be  left  to  corrupt  and  clandestine  tutors.     Every 
thing  is  to  be  done  wisely,  seriously  and  thoroughly  by  compe- 
tent educators. 

«  3.  Let  both  sexes  be  plainly  taught  and  profoundly  impressed 
from  the  beginning,  that  the  male  was  created  to  be  the  father, 
and  the  female  to  be  the  mother  of  immortal  offspring ;  that 
this  is  the  central  and  sacred  use  of  the  genital  organs ;  that 
this  cannot  innocently  take  place  except  in  a  state  of  acknowl- 
edged marriage  ;  and  that  true  marriage  is  the  most  responsible 
of  all  human  contracts  between  persons  who  are  fit  to  be 
married,  and  who  tenderly  love  each  other. 

4.  The  rightfulness  and  allowability  of  genital  sexual  inter- 
course out  of  the  married  state  being  utterly  excluded,  let  both 
sexes  be  carefully  trained  to  avoid  all  known  provocations, 


CONSTITUTIONAL    POLITY.  325 

incitements  and  occasions  of  venereal  amativeness — likewise 
nil  abuses,  perversions  and  pollutions  of  the  genital  organs. 
As  many  come  into  the  world  hereditarily  perverted,  and  others 
will  have  already  become  corrupted  by  evil  practices  solitary 
or  social,  educators  will  find  themselves  involved  in  a  very 
perplexing  and  disagreeable  task.  But  they  must  not  shrink 
nor  relax.  What  cannot  be  prevented  may  in  time  be  correct- 
ed, or  if  not  corrected,  yet  greatly  restrained.  E,egard  must  be 
had  to  diet  and  regimen,  to  company  kept,  to  books  read,  to 
amusements  followed,  and  to  all  things  which  tend  to  a  preco- 
cious or  perverse  development  of  amativeness.  And  to  make 
sure  of  good  results,  let  the  following  rules  be  strictly  observed 
by  both  sexes  : 

1.  Never  let  the  genital  organs  be  touched  by  the  hand,  ex- 
cept   for   purposes    of    natural    incidental    necessity.     Avoid 
pollutive  fingering  and  friction. 

2.  Never  let  them  touch  others  or  be  touched  lasciviously  at 
all. 

3.  Let  them  never  be  spoken  of  frivolously,  by  lascivious 
innuendo,  or  otherwise  than  in  the  language  of  purity. 

4.  Let  them  never  be  thought  of  impurely ;  turn  away  from 
all  unclean  imaginations ;  they  are  dangerous — the  germs  of 
pollution. 

•  5.  Keep  the  mind,  the  imagination,  the  affections  and  the 
bodily  energies  well  employed  in  concernments  foreign  to  ama- 
tive indulgence  and  abuse. 

These  rules  scrupulously  followed  will  prevent,  and  even 
cure  the  perversions  deprecated.  If  violated,  unspeakable  mis-^ 
chiefs  will  result.  The  difference  between  a  young  man  or 
woman  pure,  cool,  calm,  free  from  amative  inflammations  up  to 
the  marriageable  age,  and  one  corrupted,  self-abused,  preco- 
cious and  restless  with  the  fires  of  lust,  is  the  difference 
between,  I  might  almost  say,  an  angel  and  a  devil.  There  is 
no  greater  misfortune  than  lascivious,  perverted,  restless,  lust- 
ful amativeness.  Besides  all  its  other  evils  in  grosser  forms, 
it  precipitates  even  well-disposed  persons  into  the  most  unsuit- 
able and  unhappy  marriages.  It  hurries  them  forward  against 
all  the  remonstrances  of  reason,  wisdom  and  friendship,  into 


326  PRACTICAL  CHRISTIAN  SOCIALISM. 

connections  which  their  better  judgment  would  have  condemn- 
ed. It  also  poisons  the  miscellaneous  and  general  intercourse 
between  male  and  female,  which  otherwise  would  be  pure, 
guileless  and  pleasant.  It  does  so  by  rendering  the  presence 
and  social  intimacies  of  the  sexes  inflammatory  of  desires,  pas- 
sions, and  imaginations  that  cannot  be  responded  to  by  the 
pure  and  virtuous  except  with  disgust ;  and  which,  whether 
betrayed  or  not,  render  the  inflamed  party  alike  miserable  and 
mischievous. 

5.  All  these  evils  and  abominations  being  effectually  pre- 
vented, corrected  or  repressed,  let  the  intercourse  of  the  sexes 
be  as  unrestrained  as  it  can  be  with  perfect  chastity,  friendship 
and  refined  courtesy  on  all  occasions.  Let  there  be  no  caresses, 
or  fondling  familiarities  which  incite  the  least  lasciviousness, 
or  trench  on  rudeness,  but  a  refined  and  genial  companionship, 
such  as  the  best  educated  brothers  and  sisters  may  approv- 
ingly maintain  in  the  presence  of  wise  parents ;  provided 
always,  that  the  parties  are  on  terms  of  reciprocal  esteem  and 
good  understanding.  Let  every  young  man  and  woman 
equally  disdain  to  infract  the  laws  of  chastity,  friendship, 
courtesy  and  sexual  honor.  Let  each  be  alike  emulous  to 
preserve  the  other's  virtue  and  reputation  uncontaminated. 
and  unsuspected.  With  this  noble  and  refining  intercourse, 
both  sexes  will  at  length  enter  on  the  adult  stage  of  life  well 
qualified,  not  only  to  form  happy  marriage  connections,  but  to 
diffuse  through  every  department  of  society  the  most  genial 
and  salutary  influences.  It  seems  to  me  that  with  such  an 
education  the  vices  of  self-pollution,  lewdness,  obscenity,  las- 
civiousness, fornication,  adultery,  seduction,  prostitution  and 
their  kindred  evils  would  become  as  rare  as  they  are  now  com- 
mon. The  two  sexes  would  recognize  each  other  as  essentially 
equal  in  human  rights,  would  mutually  promote  each  other's 
happiness,  and  would  be  comparatively  free  from  most  of  the 
perversions  which  now  debase  both. 

Such  are  my  ideas  of  social  education  in  its  several  peculiar 
bearings.  I  have  passed  over  many  minor  particulars,  which 
of  course  an  outline  exposition  could  not  be  expected  to  notice. 
What  have  you  to  to  say  on  this  topic  ? 


CONSTITUTIONAL    POLITY.  327 

Inq.  I  have  only  to  express  my  admiration  as  well  as  appro- 
bation of  the  social  education  you  recommend.  I  forbear  till 
we  meet  again. 


328  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION   X. 

EDUCATION. — Religious  education  defined  and  elucidated— It  must  be  both 
theoretical  and  practical — The  theoretical  already  set  forth  in  Part  I.  of 
this  Exposition — The  practical  consists  of  Piety,  Philanthropy  and  Moral- 
ity— These  three  expounded  at  full  length — Educational  Institutions  treat- 
ed of— The  family  ;  the  combined  nursery  and  infant  school ;  the  common 
school ;  the  grammar  school,  academy  &c. — Educational  Homes,  complete 
Universities — Why  manual  labor  schools  have  heretofore  failed — School 
books  and  apparatus — How  pernicious  literature  is  to  be  counteracted — 
Amusements  next  to  be  considered. 

Inq.  I  gladly  seek  another  interview.  I  suppose  this  con- 
versation will  enable  you  to  conclude  that  portion  of  your 
exposition  which  relates  directly  to  education.  Your  views  of 
religious  education  remain  to  be  unfolded,  and  also  of  educa- 
tional institutions. 

Ex.  Yes,  these  are  the  two  principal  topics  now  waiting  to 
be  discussed  ;  and  I  will  proceed  accordingly. 

VII.  Religious  education.  I  mean  by  religious  education 
that  which  trains  the  young  to  be,  to  do,  and  to  suffer  always, 
in  all  things,  conscientiously ;  i.  e.  with  a  supreme  reverence 
for  and  love  of  divine  principles.  This  is  recognizing  the 
sovereignty  of  those  principles  as  supreme  and  absolute.  It  is 
acknowledging  and  cherishing  the  very  highest  obligations 
which  can  bind  the  human  soul.  It  is  enthroning  in  the  mind 
the  purest  and  strongest  motives  by  which  it  can  be  controlled. 
It  transcends,  overrules  and  corrects  all  mere  philosophy,  expe- 
diency and  policy,  and  establishes  firmly  the  conviction,  that 
only  what  is  right  can  be  best.  It  brings  the  creature  into  true 
spiritual  relations  with  the  Paternal  Creator,  and  with  fellow 
creatures.  Human  beings  thus  receive  the  inspirations  of  the 
spiritual  world,  realize  that  they  are  accountable  for  all  their 
conduct,  and  learn  how  vast  and  far-reaching  will  be  the  good 
or  evil  consequences  of  their  actions.  Thus  inspired  with 
faith,  hope  and  chanty,  they  may  be,  do  and  endure  all  things 


CONSTITUTIONAL  POLITY.  1329 

necessary  to  the  sublimest  practical  results.  I  should  therefore 
deem  my  scheme  of  education  superficial,  incongruous,  impo- 
tent and  impracticable  without  a  thorough  religious  tuition 
pervading  every  part  of  it.  Thus  religious  education  becomes 
the  life  and  perfection  of  the  entire  superstructure. 

Inq.  Could  you  not  rely  on  morality  without  religion  ? 

Ex.  All  true  morality  grows  out  of  true  religion,  derives  its 
vitality  from  religion,  and  would  die  without  its  sustaining 
forces,  as  a  tree  does  when  cut  away  from  its  roots.  Without 
religion,  morals  become  mere  'manners,  liable  to  change  with 
the  fashions  of  time  and  place.  What  are  manners  without 
principles  ?  They  are  little  to  be  trusted. 

Inq.  I  fully  agree  with  you  ;  but  I  have  met  with  a  consid- 
erable class  of  persons  who  praise  morality,  and  seem  to 
despise  religion.  These  are  confident  that  morality  can  be 
maintained  independently  of  religion,  and  ought  to  be ;  because 
religion,  in  their  minds,  is  always  associated  with  superstition, 
bigotry,  formality  or  hypocrisy,  or  with  all  four  together. 

Ex.  False  religion  may  and  often  does  involve  all  these 
evils.  So  may  and  does  false  morality.  But  true  religion  and 
true  morality  exclude  them.  We  must  be  careful,  however, 
not  to  take  every  person's  assumptions  as  just,  when  supersti- 
tion, bigotry,  formality  or  hypocrisy  is  charged.  Some  minds 
mistake  facts,  and  some  misapprehend  them,  through  the  per- 
verseness  of  their  own  prejudices.  Let  us  be  intelligent, 
discriminating,  just  and  candid.  And  if  others  are  not  so,  let 
them  go  their  way.  By  their  fruits  will  they  be  known.  One 
thing  I  am  sure  of,  that  no  human  being  ever  did  or  ever  will 
accomplish  any  thing  morally  great  and  enduring  without  some 
strong  religious  principles. 

Inq.  Proceed  then  to  expound  your  views  of  religious  edu- 
cation. 

Ex.  Religious  education  must  be  both  theoretical  and  practi- 
cal. Theoretically  the  young  should  be  seasonably,  gradually 
and  thoroughly  indoctrinated  into  what  I  call  the  essential 
divine  principles  of  the  Christian  Religion.  These  I  have  set 
forth  in  Part  1.  of  this  general  Exposition.  In  my  Table,  you 
recollect,  they  are  comprehended  under  three  divisions,  viz  : 
42 


330  PEACTICAL  CHRISTIAN  SOCIALISM. 

Eight  principles  of  Theological  Truth,  Eight  of  Personal 
Righteousness,  and  bright  of  Social  Order ;  in  all  Twenty- 
Four.  I  need  not  now  repeat  them.  I  would  have  educators 
make  these  divine  fundamental  principles  the  basis  of  all  the- 
oretical religious  teaching ;  following  them  out  into  their 
legitimate  bearings,  as  set  forth  in  my  exposition ;  tracing  them 
back  to  their  divine  source  ;  simplifying  them  to  the  common 
understanding ;  adapting  them  to  the  comprehension  of  each 
mind ;  and  so  ultimately  bringing  all  to  a  complete  knowledge 
both  of  their  nature  and  practical  requirements.  In  accom- 
plishing so  important  and  complex  a  process,  much  discretion, 
patience  and  perseverance  will  be  requisite.  A  beginning  will 
have  to  be  made  in  early  infancy,  and  progressively  followed 
out  in  an  orderly  and  well  graduated  course  to  adult  age.  All 
this  should  be  done  in  the  most  simple,  natural  and  pleasant 
manner  possible.  But  the  persistent  design  should  be  to  grad- 
uate every  young  man  and  woman  a  willing  subject  of  acknowl- 
edged, well-understood  divine  principles  ;  so  that  each  should 
always  be  able  to  judge  whether  any  law,  custom,  habit,  prac- 
tice, act,  expression,  idea,  feeling,  was  true,  right,  good  and 
best,  by  a  ready  reference  to  those  great  first  principles.  Thus 
would  the  sovereignty  of  divine  principles  become  supreme 
and. absolute  over  all  mere  human  assumptions  and  prescrip- 
tions. 

In  respect  to  practical  religious  education,  I  must  be  some- 
what more  particular.  This  should  be  carried  along  concur- 
rently with  the  theoretical  as  its  inseparable  and  necessary 
complement.  It  consists  in  habituating  the  young  to  be  con- 
sistent in  practice  with  their  acknowledged  principles.  Now 
the  genius  of  the  Christian  Religion,  as  I  have  expounded  it, 
is  averse  to  all  mere  external  show  made  to  be  seen  and 
admired  of  men,  and  insists  uncompromisingly  on  practical 
substantial  goodness.  It  is  therefore  extremely  simple  and 
unostentatious  in  respect  to  what  may  be  called  the  ceremo- 
nials or  externals  of  religion.  It  does  not  prohibit  them,  yet 
denounces  all  humau  shoiv  of  them.  It  tolerates  and  even 
recommends  the  simpler  forms  of  them,  but  constantly  urges 
its  disciples  to  transcend  them  in  spirituality  and  absolute 


CONSTITUTIONAL   POLITY.  331 

righteousness.  This  distinguishing  peculiarity  of  the  Christian 
Religion  must  be  impressed  on  the  young  indelibly  from  the 
outset.  For  there  is  no  religious  error,  perhaps  I  ought  to  say 
vice,  into  which  mankind  more  easily  slide,  than  imagining 
that  forms  and  ceremonies,  observances  and  solemnities,  are 
religion ;  when  in  reality  they  are  at  best  only  the  husk  which 
protects  the  ripening  kernel  of  religion,  and  after  its  full  matu- 
rity are  separable  from  it,  as  chaff  is  from  wheat.  Wherever 
people  fall  into  <his  error  so  as  to  become  confirmed,  they  are 
mere  idolators.  Thenceforth  they  substitute  the  non-essential 
for  the  essential,  the  shadow  for  the  substance  of  religion; 
resisting  and  despising  all  appeals  in  behalf  of  the  weightier 
matters  of  the  law — the  plain  dictates  of  divine  principle. 
These  are  the  Scribes,  Pharisees  and  Formalists  of  all  ages. 
Antipodal  to  these  are  those  extremists  who,  through  disgust 
with  Formalism  and  Pharisaism,  denounce  all  external  mani- 
festations of  religious  devotion,  even  its  most  harmless  observ- 
ances, and  strain  themselves  into  a  studied  anti-formalism, 
which  itself  becomes  absurdly  formal.  I  would  have  the  young 
educated  to  avoid  both  these  and  all  similar  extremes. 

Practical  religion  consists  in  piety,  philanthropy  and  morality. 
Consequently  religious  education  must  relate  especially  to  the 
habitual  practice  of  these.  Let  us  consider  each  of  them 
separately. 

1.  Piety.  This  is  love  to  God,  as  required  in  the  first  great 
commandment,  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  mind,  and  with  all  thy  strength." 
God  is  a  person,  in  respect  to  all  that  spiritually  constitutes  a 
person.  But  being  an  infinite  person,  finite  beings  cannot  con- 
ceive of  him  comprehensively.  They  can  form  only  a  general 
idea  of  his  personality,  which  must  be  simple  or  complex, 
diminutive  or  grand,  according  to  age  and  development.  The 
child  can  conceive  of  him  only  as  an  exalted  and  mysteriously 
constituted  man.  The  Mosaic  Religion  would  not  tolerate  the 
natural  tendency  of  the  mind  to  delineate  God  in  a  compre- 
hensible form,  because  it  finitized  him,  was  derogatory  to  his 
true  nature,  and  led  to  idolatry.  The  Christian  R-eligion  fol- 
lows up  the  same  idea,  and  insists  that  God  shall  be  worshiped 


332  PRACTICAL  CHRISTIAN  SOCIALISM. 

as  the  great  Father- Spirit,  who  cannot  be  limitized,  nor  local- 
ized so  as  not  to  be  accessible  to  all  true  worshipers,  in  all 
places  alike,  at  the  same  moment.  It  is  plain  then  that,  while 
it  is  proper  to  educate  the  young  into  the  general  idea  of  God's 
personality,  we  must  not  confine  them  to  it,  nor  dwell  upon  it 
as  something  comprehensible  by  finite  minds  ;  but  must  hasten 
to  give  them  the  true  conception  of  him  as  an  Infinite  Spirit, 
omnipresent,  omnipotent  and  all-perfect ;  who  is  to  be  known, 
reverenced  and  loved,  rather  in  his  attributes,  qualities  and 
principles  than  in  his  personality.  Attributes,  qualities  and 
principles  are  comprehensible,  in  a  high  degree,  by  the  human 
mind;  because  they  are  manifestable  in  and  through  man. 
But  an  infinite  personality  is  unrepresentable  to  finite  beings, 
and  therefore  is  incomprehensible  by  them  except  as  a  general 
idea.  Hence  each  finite  mind  may  fully  believe  that  there  is 
an  infinite  divine  Mind  or  Spirit  possessing  all  the  constituents 
of  personality ;  but  no  one  can  definitely  know  and  comprehend 
more  of  that  Mind  or  Spirit  than  fills  the  measure  of  his  own 
limited  soul.  It  must  of  necessity  be  so  with  all  children, 
youth  and  adults,  and  even  with  the  angels  of  heaven. 

In  this  view  of  the  subject,  it  is  plain  that  God  cannot  be 
truly  loved  by  any  creature  who  does  not  love  his  divine  attri- 
butes, qualities  and  principles.  One  who  hates  Truth  cannot 
love  God.  One  who  hates  Justice  cannot  love  God.  One  who 
hates  Mercy  cannot  love  God.  One  who  hates  Purity  cannot 
love  God.  One  who  hates  Charity  cannot  love  God.  Many 
imagine  that  they  love,  worship  and  serve  God  as  a  person, 
while  they  have  no  love  for  divine  principles,  and  are  in  a  state 
of  rebellion  against  them.  I  would  have  the  young  assiduous- 
ly educated  to  love  God  as  a  Spirit,  in  those  holy  attributes, 
qualities  and  principles  which  are  communicable  to  man,  which 
man  can  spiritually  cherish  within  himself,  which  he  can  -ex- 
emplify towards  his  fellow  man,  and  which  render  him  Godlike. 
Let  the  loving  and  devout  motheu,  the  wise  and  conscientious 
father,  and  educators  of  every  grade,  from  the  nursery  upward 
to  the  university,  artlessly  instill  into  the  young  mind  first  the 
great  idea  of  God  as  our  Infinite  Spirit-Father,  and  then  just 
conceptions  of  his  divine  attributes,  qualities  and  principles,  as 


CONSTITUTIONAL  POLITY.  333 

the  same  are  exemplifiable  by  man  toward  man.  Let  them 
impress  on  each  expanding  soul  such  views  of  God's  Love, 
'Wisdom,  Power  and  Perfection  as  shall  exclude  every  particle 
of  hatred,  revenge,  partiality,  injustice,  untruthfulness,  cruelty, 
selfishness  and  weakness  from  his  character.  Let  the  profound 
conviction  be  deeply  rooted  in  each  unfolding  mind,  that  the 
All- Perfect  Father  is  incapable  of  malevolence  or  enmity  to- 
wards any  of  his  moral  offspring,  even  the  most  unthankful 
and  perverse  of  them.  That  he  is  the  disinterested  and  un- 
changeable friend  of  all.  That  his  highest  glory  consists  in 
promoting  their  greatest  good.  That  he  commands  nothing 
tyrannically,  and  forbids  nothing  which  ought  to  be  allowed. 
That  he  requires  us  to  do  only  what  is  best  for  us,  and  prohib- 
its only  what  is  injurious.  That  he  cannot  interfere  to  prevent 
evil-doers  from  rendering  themselves  miserable,  if  they  will 
persist  in  their  evil-doing ;  nor  restore  them  to  goodness  and 
happiness  against  their  own  will,  nor  without  their  sincere  re- 
pentance and  reformation.  But  that  he  desires  the  repentance 
of  all  sinners,  that  he  is  ever  using  the  wisest  means  to  induce 
all  to  come  to  repentance,  and  that  all  who  truly  return  to  him 
are  graciously  accepted.  That  all  the  good  in  every  universe 
emanates  directly  or  indirectly  from  him.  That  he  is  present 
by  his  Spirit  in  all  good  angels,  spirits  and  beings,  prompting, 
inspiring  and  directing  them,  and  through  them  ministering 
continually  to  the  spiritual  and  temporal  wants  of  the  more  ne- 
cessitous. That  his  providence  and  government  are  omnipres- 
ent and  perfect  over  all  beings.  That  he  is  to  be  loved,  trusted 
and  obeyed  in  all  things,  as  one  who  will  never  leave  nor  for- 
sake his  dutiful  children,  but  cause  all  things  to  work  together 
for  their  highest  ultimate  good.  That  no  wickedness  can  perma- 
nently prosper,  but  righteousness  and  truth  will  finally  triumph. 
That  sinners  are  their  own  worst  enemies,  who  though  they 
inflict  great  sufferings  on  the  innocent,  are  certain  to  procure 
greater  ones  to  themselves ;  and  therefore  are  always  to  be 
pitied  rather  than  hated.  That  the  Infinite  Father  overrules 
partial  evil  for  universal  good,  and  in  the  fullness  of  times  will 
completely  explain  the  dark  mysteries  of  human  experience  so 
as  to  vindicate  all  his  ways,  by  demonstrating  them  to  have 


334  PRACTICAL  CHRISTIAN  SOCIALISM. 

been  dictated  by  unerring  Love  and  Wisdom.  Therefore  that 
God  is  absolutely  worthy  to  be  loved  with  all  the  heart,  all  the 
understanding  and  all  the  strength  of  all  his  moral  offspring. 

Thus  let  parental  and  all  auxiliary  educators  gently  lead  the 
young  to  love  their  Heavenly  Father  and  all  that  is  divine  with 
a  perfect  love,  which  they  will  find  to  be  the  highest  bliss  of 
the  soul.  By  precept  and  example  let  them  teach  all  under 
their  guidance  to  meditate  often  in  the  retirement  of  the  closet, 
in  the  field  under  the  starry  firmament,  and  through  all  nature's 
walks,  with  reverence  and  gratitude,  on  the  divine  perfections ; 
to  pray  daily  in  secret  for  divine  Love  and  Wisdom ;  to  confess 
their  sins  with  true  contrition  and  purpose  of  heart  to  forsake 
them ;  to  resign  themselves  meekly  under  affliction  in  hope 
that  all  things  will  be  divinely  overruled  for  good  ;  and  to  per- 
severe without  faltering  in  all.  righteousness,  under  every 
discouragement  and  trial,  with  a  full  assurance  of  ultimate 
victory.  Thus  will  they  cherish  more  and  more  of  the  Holy 
Christ- Spirit  in  their  souls,  become  more  and  more  subject  to 
the  sovereignty  of  divine  principles,  grow  more  and  more  holy 
as  God  is  holy,  more  and  more  perfect  as  he  is  perfect,  more 
and  more  his  true  children,  and  consequently  less  and  less  the 
mere  creatures  of  external  control. 

This  religious  teaching  and  formation  of  character  must  not 
be  done  artificially,  austerely,  ostentatiously,  sanctimoniously 
or  superstition  sly ;  but  it  must  be  done  artlessly,  familiarly, 
meekly,  unpretentiously  and  naturally,  on  every  fit  occasion 
which  occurs.  It  should  come  in  every  where  as  a  natural, 
simple,  sincere  recurrence  to  divine  and  spiritual  principles, 
and  as  the  application  of  fundamental  religious  obligation  to  all 
the  feelings,  expressions,  actions  and  pursuits  of  life.  Other- 
wise it  will  degenerate  into  heartless  formality,  cant,  supersti- 
tion and  hypocrisy.  I  do  not  mean  that  religious  education 
shall  be  unsystematic,  or  left  at  hap -hazard  to  take  care  of 
itself,  that  there  should  be  no  regular  public  seasons  of  devotion, 
that  there  should  be  no  family  worship,  that  schools  should 
never  be  opened  with  religious  exercises,  that  children  should 
never  be  taught  the  use  of  little  prayers  to  God  and  hymns  of 
praise,  and  that  the  young  should  be  brought  up  as  if  all  frank 


CONSTITUTIONAL   POLITY.  335 

and  definite  expression  of  their  highest  sentiment  were  useless 
or  pernicious.  I  have  no  fellowship  with  such  extremes.  Let 
piety  be  natural,  free,  sincere,  all-pervading,  persistent  and 
Christ-like.  Let  it  be  systematically  inculcated  and  practiced 
by  all  in  their  own  best  way.  But  let  it  not  be  neglected, 
suppressed,  perverted,  distorted,  abused. 

2.  Philanthropy.  This  is  love  to  man,  as  expressed  in  the 
commandment,  "  Thou  shalt  love  thy  neighbor  as  thyself."  It 
is  pure  good  will ;  not  the  love  of  our  neighbor's  personal  pe- 
culiarities, qualities  or  appendages,  but  the  disinterested  love 
of  his  highest  good  for  time  and  eternity.  The  young  must 
be  carefully  and  unequivocally  impressed  with  the  deep  con- 
viction, that  they  cannot  possibly  love  God  and  yet  hate  man  ; 
that  piety  and  philanthropy  must  live,  or  die,  together ;  that 
God  never  accepts  any  pretended  love,  worship  or  praise  which 
is  offered  to  him  by  an  injurer,  persecutor,  hater  of  man  ;  that 
he  regards  the  good  or  the  evil  done  by  man  to  man  as  done  to 
himself,  and  acts  accordingly ;  that  he  delights  in  justice  and 
mercy,  truth  and  goodness,  purity  and  charity,  shown  by  man 
to  man,  more  than  in  any  expressions  of  piety,  any  sacrifices, 
any  worship  offered  directly  to  himself;  and  that  nothing  which 
man  can  say  or  do  will  be  received  as  a  substitute  for  genuine 
love  to  man.  This  is  the  plain  doctrine  of  Jesus  Christ,  and 
must  be  insisted  on  continually  throughout  the  entire  religious 
education  of  the  young.  And.  so  much  the  more  assiduously 
must  it  be  inculcated,  as  mankind  in  past  ages  have  shown  a 
general  proneness  to  ignore  and  practically  disregard  it.  Noth- 
ing is  more  common  than  to  see  piety  divorced  from  philan- 
thropy, and  multitudes  blindly,  stupidly  worshiping  God  while 
trampling  humanity  under  foot  as  the  mire  of  the  streets.  Let 
it  not  be  so  in  the  Practical  Christian  Republic.  I  close  on 
this  point  with  one  caution  to  parents  and  teachers,  which  is,  to 
be  sure  and  make  the  young  understand  distinctly  the  differ- 
ence between  loving  the  external  persons  of  their  fellow 
creatures  with  the  love  of  complacency,  and  loving  their 
internal  persons  with  reference  to  their  absolute  highest  good. 
They  cannot  love  enemies,  offenders  and  hateful  persons  with 
the  love  of  complacency.  This  kind  of  love  can  exist  only 


336  PRACTICAL  CHRISTIAN  SOCIALISM. 

between  those  who  are  reciprocally  congenial  or  agreeable 
to  each  other.  It  will  be  utterly  useless  therefore  to  urge  it 
in  words.  It  cannot  be  felt.  And  if  the  young  think  this  is 
the  love  which  they  are  required  to  feel  for  every  human  being, 
the  requirement  will  become  worse  than  a  nullity;  it  will 
induce  rebellion,  cant  or  hypocrisy.  But  if  they  are  enabled 
to  see  that  the  love  required  to  their  neighbor,  and  even  to 
their  enemy,  is  the  sublime,  disinterested  love  of  benevolence 
— the  pure  charity  which  looks  through  all  external  hatefulness 
and  repulsive  surroundings  to  the  absolute  highest  present  and 
eternal  good  of  the  real  being,  its  excellency  will  be  felt,  its 
practical  possibility  admitted,  and  its  divine  obligatoriness  in 
some.measure  obeyed.  Then,  if  nothing  more  can  be  gained, 
there  will  be  a  determined  purpose  formed  never  to  do  a  known 
injury  to  the  most  unloveable,  disagreeable,  hateful  human 
being.  And  this  in  most  cases  will  be  followed,  sooner  or  later, 
by  truly  benevolent  efforts  to  do  the  disliked  party  positive 
good.  Thus  will  pure  philanthropy  take  its  appropriate  place 
as  the  inseparable  companion  of  pure  piety. 

3.  Morality.  This  implies  all  kinds  of  right  outward  behav- 
ior, conduct  or  manners,  whether  with  respect  to  one's  self,  to 
other  individuals  in  the  various  circles  of  life,  to  human  society 
in  general,  or  to  God.  All  true  morality  must  be  rooted  in 
religious  principle,  in  order  to  be  reliably  permanent.  This  is 
already  understood.  What  I  now  wish  to  urge  is,  that  the 
young  must  be  so  educated  as  to  attach  great  importance 
to  good  works — to  positive,  scrupulous,  unequivocal,  evcry-day 
morality ;  not  as  the  tree  of  righteousness,  but  as  its  requisite 
and  indispensable  fruit.  They  are  not  to  be  taught  that 
morality  is  the  whole  of  religion,  nor  the  foundation  of  righte- 
ousness, nor  the  ground  of  self-merit  in  the  sight  of  God.  But 
they  are  to  be  taught  that  piety  and  philanthropy  in  the  heart 
can  demonstrate  their  existence  only  by  their  fruits  in  the 
outward  conduct ;  that  faith  without  works  is  dead  or  useless ; 
that  it  is  shameless  hypocrisy  to  pretend  to  love  God  yet  not 
keep  his  commandments,  or  to  love  man  and  yet  treat  him  as 
if  he  were  a  brute,  or  to  be  personally  pure  and  yet  live  a  life 
of  corruption  and  crime.  Actions  speak  louder  than  words.  He 


CONSTITUTIONAL    POLITY.  337 

who  is  obviously  immoral  in  word  and  deed,  whether  toward 
himself,  his  fellows,  or  his  God,  ought  to  be  ashamed  of  all 
pretensions  made  to  piety  or  philanthropy.  If  he  do  his  whole 
duty,  he  will  have  nothing  to  boast  of;  but  if  decidedly  im- 
moral, he  is  an  actual  violator  of  his  undeniable  obligations.  I 
would  have  the  young  so  educated  as  never  to  misunderstand 
that  true  morality  is  the  fruit  of  true  piety  and  philanthropy. 
Let  them  be  carefully  guarded  against  that  hollow  religionism 
which  is  always  belittling  morality,  and  also  against  that 
equally  hollow  moralism  which  is  always  belittling  religion. 
The  former  is  sour,  solemn  and  ugly — magnifying  mere  creed- 
faith  and  external  forms  above  downright  every-day  morality. 
The  latter  magnifies  mere  conventional,  superficial  morality, 
such  as  keeps  people  passably  respectable  outside  of  the  House 
of  Correction,  above  all  deep-seated  religious  principle  and 
scrupulous  conscientiousness.  Thus  let  religious  education 
comprehend  and  foster  true  piety,  philanthropy  and  morality. 
Then  will  the  young  be  enrobed  in  the  beautiful  garments  of 
practical  Christian  righteousness,  crowned  with  diadems  of 
spiritual  excellence,  qualified  for  every  kind  of  earthly  useful- 
ness, and  made  meet  at  last  "  for  the  inheritance  of  the  saints 
in  light."  Have  you  any  objection  to  my  views  of  religious 
education  ? 

Ifiq.  None.  I  heartily  concur  in  them  all.  I  regard  them  as 
a  worthy  completion  of  the  grand  outline  sketched  under  the 
preceding  heads.  I  think  I  have  now  a  good  understanding  of 
your  educational  system,  physical,  affectional,  intellectual,  in- 
dustrial, economical,  social  and  religious.  I  need  only  say  that 
I  shall  rejoice  exceedingly  to  see  your  system  fairly  inaugurat- 
ed and  in  successful  operation.  Nothing  remains  for  me  to 
ask  on  this  general  theme  but  your  promised  suggestions  re- 
specting 

EDUCATIONAL    INSTITUTIONS. 

Ex.  My  exposition  would  certainly  he  incomplete  without 
treating  of  these. 

1.  I  will  begin  with  the  family.     I  know  that  the  family  is 
not  commonly  regarded  as  an  educational  institution.     But  I 
43 


338  PRACTICAL   CHRISTIAN  SOCIALISM. 

deem  it  a  very  important  one  ;  partly  for  what  it  is  naturally, 
and  partly  for  what  it  ought  to  be  and  may  be  made.  It  needs 
little  reflection  to  learn  that  the  family  is  naturally  and  neces- 
sarily a  very  influential  educational  institution.  Consider  how 
much  of  education,  for  good  or  evil,  almost  every  human  being 
receives  in  the  family.  There  generation,  gestation,  lactation, 
refection  and  all  the  rudimentals  of  education,  in  the  seven 
kinds  I  have  been  describing,  operate  to  form  the  character. 
If  family  education  be  right  up  to  twelve  years  of  age,  there 
is  every  thing  to  hope  for  the  future  man  or  woman.  If  very 
wrong  there  is  much  to  fear.  There  is  yet  little  absolutely 
good  family  education  in  the  world.  Much  of  it  is  absolutely 
bad.  All  other  educational  institutions  are  greatly  affected  by 
family  influences.  If  these  have  been  good,  how  easy  to  build 
on  the  foundation  laid  !  If  bad,  how  exceedingly  difficult  to 
overcome  and  correct  their  mischief!  I  need  not  expatiate 
here.  The  matter  is  plain.  The  father  and  mother  are  princi- 
pals in  this  family  seminary.  All  the  adult  inmates  are  assist- 
ant teachers.  So  are  the  older  brothers  and  sisters,  as  relative 
to  the  younger.  What  then  should  be  the  qualifications  of 
these  principal  and  assistant  educators  ?  Alas,  what  are  they 
in  the  generality  of  cases  !  Is  it  any  wonder  that  they  turn 
out  such  swarms  of  untoward  pupils  ? 

Inq.  But  you  intimate  that  the  family  ought  to  be  and  may 
be  made  an  educational  institution  of  great  excellence.  What 
do  you  expect  it  will  become  under  your  System  ? 

Ex.  Under  my  System  the  family  will  gradually  become  a 
very  systematic  and  thorough  educational  institution.  When 
the  parents  themselves  shall  be  persons  well  educated,  in  the 
seven  kinds  treated  of  in  the  preceding  Conversations  ;  when 
all  the  domestic  and  adult  members  of  the  family  shall  also  be 
well  educated ;  and  when  there  shall  be  no  vile  distinctions  of 
caste  remaining,  it  is  easy  to  see  that  children  will  come  into 
the  world  and  be  developed  from  infancy  to  early  youth  amid 
exemplifications  of  wisdom  and  goodness  now  seldom  known 
even  in  our  most  favored  families.  This  consummation,  so 
"  devoutly  to  be  wished,"  cannot  come  soon.  But  it  will  come 
at  last,  if  The  Practical  Christian  Republic  be  established. 


CONSTITUTIONAL   POLITY.  339 

You  readily  perceive  that  in  such  a  state  of  things  the  family 
must  become  a  systematic  and  thorough  school  for  most  chil- 
dren under  twelve  years  of  age.  But  I  will  pass  on  to  the 
mention  of  another  educational  institution ;  which  is, 

2.  The  combined  nursery  and  infant  school.  It  will  be  found 
extremely  convenient,  economical  and  beneficial,  in  many  cases, 
for  several  congenial  families  living  in  a  Community  together, 
to  combine  their  resources  for  the  establishment  of  a  common 
nursery  and  infant  school.  In  order  to  this,  there  must  be  suit- 
able rooms,  play  grounds  and  conveniences  of  every  descrip- 
tion. Great  care  must  be  taken  to  have  ample  space,  good  air, 
good  light,  and  every  thing  healthful  as  well  as  pleasant  and 
convenient.  The  establishment  must  have  separate  apartments 
for  the  different  grades  of  children,  who  will  be  of  different 
ages  from  nursing  babes  to  infants  of  two,  three  and  five  years 
old.  There  must  be  open  and  sheltered  places  of  exercise 
adapted  to  all  kinds  of  weather.  The  nursery  apartments 
must  have  all  the  labor-saving  fixtures,  easements  and  accom- 
modations requisite  to  economy  and  comfort.  The  infant 
school  apartments  must  be  furnished  with  an  amplitude  of 
pleasing  pictures,  models,  intellectual  toy  apparatus,  music,  &c. 
&c.,  such  as  experience  shall  demonstrate  to  be  necessary. 
And  the  older  children  must  be  inducted  into  the  simpler  kinds 
of  useful  industry.  Of  course  there  must  be  matrons,  superi- 
ors and  assistants  in  such  an  institution.  Such  an  institution 
will  cost  money,  time,  skill,  labor,  and  many  experiments  for  a 
while.  But  the  expense  need  not  be  over  burdensome. 
Where  there  is  intelligence  and  a  will  there  will  be  a  way.  If 
well  endowed  and  well  conducted,  it  will  pay  ;•  aud  the  results 
can  hardly  fail  to  be  satisfactory. 

Inq.  I  do  not  understand  whether  any  of  these  infants  are  to 
remain  in  the  establishment  continuously,  or  only  through 
certain  hours  of  the  day. 

Ex.  As  a  general  thing  they  will  r/emain  only  during  certain 
hours  of  the  day.  Exceptions  might  however  be  provided  for, 
by  special  arrangements  of  the  proprietors. 

Inq.  And  who  are  to  incur  all  the  expenses  of  founding  and 
sustaining  this  kind  of  educational  institution  ? 


340  PRACTICAL  CHRISTIAN  SOCIALISM. 

Ex.  The  proprietors,  of  course,  whoever  they  shall  be; 
whether  a  Community  acting  together,  or  a  select  association 
formed  for  that  particular  purpose.  That  matter,  it  may  be 
safely  presumed,  will  be  provided  for  properly  in  different  ways, 
under  different  circumstances. 

Inq.  Very  well ;  proceed. 

Ex.  3.  The  common  primary  school  comes  next.  I  would 
adopt  the  best  existing  models  of  these,  with  improvements 
conformable  to  my  theory  of  the  seven  kinds  of  education. 
The  modified  institution  needs  little  explaining.  It  would  be  a 
highly  improved  common  school  for  both  sexes.  I  will  not 
enter  into  the  numerous  particulars  which  readily  suggest 
themselves  as  important  modifications  under  my  system.  The 
fundamental  characteristics  of  an  improved  common  school 
will  be  obvious. 

4.  Grammar  schools,  academies  and  high  schools  of  vari- 
ous adaptation.     The  same  in  substance  may  be  said  of  these 
as  of  the  common  primary  school.     The  best  models  should  be 
improved  and  modified,  in  such  a  manner  and  to  such  an  extent 
as  will  conform  them  to  the  educational  theory  I  have  pro- 
pounded.    Thus  modified  and  improved,  I  would  have  them 
liberally  sustained  as  useful  educational  institutions  by  The 
Practical  Christian  Republic.     But, 

5.  I  would  establish  Educational  Homes  as  the  most  com- 
prehensive and  perfect  of  all  the  educational  institutions  to  be 
sustained  in  the  new  social  order.     These  should  be   Universi- 
ties, in  the  best  sense  of  that  often  misapplied  term.     They 
should  afford  all  the  requisite  accommodations,  facilities  and 
appliances  for  giving  a  first  rate   education    to   children  and 
youth,  from  the  infant  group  to  the  highest  collegiate  class. 

Inq.  According  to  this  indication  your  Educational  Homes 
would  nearly  supersede  most  other  educational  institutions.  I 
am  curious  to  see  your  ideal  outline  of  such  a  Home. 

Ex.  I  will  try  to  give  you  such  an  outline.  Imagine  then 
a  flourishing  Integral  Community  of  several  hundred  persons. 
Imagine,  within  that  Community's  territorial  Domain,  a  pleas- 
ant, healthful  educational  plat  of  land,  containing  from  ten  to 
one  hundred  acres,  set  off  and  devoted  to  the  Home.  The 


CONSTITUTIONAL    POLITY.  341 

land  included  in  this  educational  plat  is  adapted  to  the  erection 
of  all  kinds  of  buildings  necessary  to  accommodate  from  one 
hundred  to  five  hundred  persons,  pupils,  students,  teachers, 
supervisors,  professors,  &c.  &c.  All  these  are  to  be  manual 
labor  operatives  to  a  greater  or  less  extent.  It  is  also  adapted 
to  the  laying  off  of  common  grounds  for  promenade  and  recre- 
ation, ornamental  enclosures,  walks,  gardens,  fields,  orchards 
&c.  Thus  the  culture  of  useful  plants,  flowers,  roots,  vines, 
shrubs,  fruit  trees  and  the  like  will  be  provided  for.  Imagine 
ample  unitary  buildings,  affording  suitable  accommodations  for 
all  these  industrial  educationists  of  every  grade,  whether  at 
work,  at  study,  at  play,  at  refection,  at  rest  by  night,  or  assem- 
bled together  on  public  occasions.  Imagine  all  the  work  and 
care,  within  doors  and  without,  properly  attended  to  by  the 
educationists  themselves,  together  with  a  reasonable  amount 
of  mechanical  and  manufacturing  industry  executed  in  the 
production  of  articles  for  sale.  Imagine  the  institution  to  be 
self-subsisting  in  respect  to  its  current  expenses,  leaving  out 
of  account  the  original  outlays.  Imagine  the  two  sexes  to  be 
nearly  equal  in  numbers  throughout  this  Educational  Home,  to 
have  equal  rights  and  privileges  in  all  respects,  and  to  receive 
the  best  qualifications  which  their  natural  capabilities  can 
acquire,  for  all  the  appropriate  pursuits  of  adult  life ;  and  all 
this  side  by  side,  with  the  utmost  freedom  of  intercourse  com- 
patible with  unequivocal  chastity. 

Imagine  my  theory  of  education  in  its  seven  kinds  carried 
fully  into  practice  throughout  the  establishment.  Imagine  the 
buildings  and  apartments  so  constructed,  that  every  class,  sec- 
tion or  group  of  twelve  pupils,  or  students,  more  or  less,  with 
their  two,  three  or  four  teachers  and  assistants,  should  consti- 
tute a  family  for  the  time  being  by  themselves ;  eating,  sleeping, 
working,  recreating  and  doing  all  things  as  a  select  educational 
family — the  two  sexes  in  equal  numbers  as  nearly  as  practica- 
ble. The  principal  teachers  are  the  responsible  heads  of  these 
families.  They  and  their  assistants  together  are  competent  to 
take  all  necesssry  care  of  their  respective  families,  by  night 
and  day,  physically,  affectionally,  intellectually,  industrially, 
economically,  socially  and  religiously.  They  live  on  intimate, 


342  PRACTICAL  CHRISTIAN  SOCIALISM. 

confidential  and  endearing  terms  with  all  under  their  family 
care.  And  they  have  all  the  facilities  for  promoting  their  high- 
est progress,  improvement  and  happiness.  As  occasion  requires, 
but  not  too  frequently,  changes  are  made  in  the  heads  and  mem- 
bers of  these  educational  families,  until  the  infant  at  the  end  of 
eight,  ten  or  twelve  years,  graduates  a  ripe  adult  Master  or 
Mistress  of  Arts.  The  institution  as  a  whole  is  under  the 
general  supervision  of  a  President  and  Faculty  of  Directors, 
and  is  sustained  outside  by  a  strong  patronic  Association,  who 
liberally  contribute  their  money,  talents  and  influence  to  render 
it  worthy  of  universal  admiration  and  confidence.  This  Edu- 
cational Home,  once  fairly  in  operation,  becomes  legitimately 
a  most  perfect  Normal  School,  sending  out  annually  to  all  the 
other  educational  institutions  of  the  Republic  and  country  ex- 
cellent teachers  of  every  grade.  At  the  same  time,  imagine 
the  superior  fitness  and  qualifications  of  its  graduates  to  enter 
into  the  estate  of  matrimony  and  to  become  the  heads  of  fam- 
ilies. Can  you  set  any  bounds  to  the  blessings  which  must 
flow  forth  in  living  streams  from  these  Educational  Homes  ? 
Compare  them  for  a  moment  with  the  now  elegant  and  popular 
resorts  called  colleges  and  universities,  from  which  females  are 
generally  excluded,  and  in  which  so  many  thousands  of  young 
men  are  ruined  in  health  and  morals,  or  transformed  into  un- 
natural and  impracticable  literati.  The  best  of  them  are  often 
to  be  pitied,  whilst  the  worst  are  to  be  dreaded  as  leeches  and 
scourges  let  loose  to  prey  on  the  unlettered  multitude.  What 
do  you  think  of  my  proposed  Educational  Homes  ? 

Inq.  I  think  so  highly  of  them  that  I  am  impatient  to  see 
one  established.  You  have  carried  my  imagination  rapidly 
through  lofty  regions  and  over  delightful  scenery.  And  now  I 
should  like  to  imagine  some  practicable  process  by  which  the 
pecuniary,  physical,  intellectual  and  moral  resources  for  an  Ed- 
ucational Home  are  to  be  collected  and  wrought  into  form. 
That  is  what  troubles  me.  I  cannot  see  whence  or  how 
the  money,  men,  women  and  children,  talent,  skill,  tact,  patience 
and  perseverance — the  internal  and  the  external  necessary  to 
actualize  your  ideal,  are  coming. 

Ex.  Here  indeed  is  the  mountain  to  be  removed.     Yet  if  we 


CONSTITUTIONAL    POLITY.  343 

have  "  faith  as  a  grain  of  mustard  seed,"  we  may  remove  even 
this  mountain.  "  What  ought  to  be  done  can  be  done."  Now 
ought  Educational  Homes  to  be  established  ?  Yes.  Then  let 
those  who  think  so  go  about  the  work.  It  is  a  great  work — a 
difficult  one.  The  first  of  these  institutions  will  have  to  begin 
small  and  grow  up  slowly.  Patrons  will  be  few.  Money  will 
come  hard.  Buildings  will  be  insufficient  Facilities  will  be 
deficient.  Teachers  will  be  scarce,  inexperienced  and  imper- 
fectly qualified  to  carry  out  the  new  system.  All  things  will 
work  disadvantageously.  But  the  triumph  will  come  at  last. 
First  we  must  proclaim  our  ideal,  that  people  may  know  what 
ought  to  be  done.  Then  we  must  make  definite  propositions 
for  founding  an  Educational  Home  on  a  small  scale.  The  few 
that  are  interested  must  be  intimately  associated,  so  as  to  coop- 
erate actively  in  judicious  measures  for  promoting  their  object. 
Patrons  must  be  enlisted  ;  a  location  chosen ;  a  few  thousand 
dollars  secured ;  a  commencement  made  on  the  requisite  build- 
ings ;  teachers  put  in  train  of  proper  qualification ;  and  thus 
a  small  beginning  made,  such  as  circumstances  will  allow. 
Meantime  our  Republic  will  be  gradually  taking  root  here  and 
there  ;  Communities  will  be  founded ;  numbers  will  be  multi- 
plied ;  wealth  will  slowly  increase  ;  talent,  learning,  skill  and 
enterprise  will  be  augmented ;  unity  of  feeling,  ambition  and 
effort  will  give  consolidation  to  the  new  social  order ;  and  glo- 
rious results  will  be  more  easily  achievable.  All  this  may  be  ex- 
pected. It  is  mapped  out  in  the  destiny  of  our  noble  movement. 
It  will  come  in  the  fullness  of  times.  But  it  can  come  only  as 
the  legitimate  elaboration  of  our  own  faith,  zeal,  fidelity  and 
invincible  perseverance. 

Itiq.  It  occurs  to  me  that  an  Educational  Home  might  be 
commenced  on  a  small  scale,  in  an  economical  way,  by  adopt- 
ing the  suggestions  and  recommendations  in  Mr.  O.  S.  Fowler's 
"  Home  For  All  or  the  Gravel  Wall." 

Inq.  That  is  an  admirable  and  highly  valuable  Work.  Mr. 
Fowler  has  conferred  a  great  favor  on  humanity  in  that  book. 
I  am  sure  that  the  Communities  of  our  Republic  will  thankfully 
avail  themselves  of  his  labors.  I  think  it  would  be  practicable 
to  commence  an  Educational  Home  piecemeal,  so  to  speak, 


344  PllACTICAL  CIIKISTIAN  SOCIALISM. 

with  the  Gravel  Wall  architecture.  A  plan  of  the  whole  es- 
tablishment, as  intended  to  exist  when  completed,  might  be 
drawn.  This  plan  might  contemplate  a  continuous  range  of 
block  to  be  put  up  piece  by  piece,  as  occasion  should  require 
and  resources  warrant.  Or  it  might  contemplate  a  chain  of 
cottages,  square  or  octagonal,  with  ample  accommodations  for 
study,  industry  and  recreation,  located  between  every  two  of 
them,  so  as  to  form  at  last  a  well  arranged  village.  There 
would  be  room  for  great  ingenuity,  taste  and  judgment  in  de- 
vising these  architectural  plans.  Special  regard  ought  to  be 
paid  to  ultimate  unitary  economies,  to  health,  convenience  and 
beauty4  The  establishment  ought  at  maturity,  if  not  earlier,  to 
have  the  very  best  unitary  Bakery,  Refectory,  Baths,  Laundry, 
&c.  &c.  It  ought  to  be  pleasantly  situated  with  respect  to 
prospect,  air  and  light.  It  ought  to  be  ventilated  in  the  most 
improved  manner ;  and  sjiould  be  so  constructed  as  to  afford 
each  of  its  educational  families  all  the  privacy  necessary  to  a 
distinct  home.  This  last  mentioned  feature  of  the  institution 
is  fundamental.  It  is  the  essential  characteristic  of  the  estab- 
lishment— Home.  Promiscuity  and  generalism  would  reduce 
the  whole  concern  too  nearly  to  the  level  of  our  old  educational 
establishments. 

Inq.  I  think  I  understand  you  on  most  points,  and  I  am  sure 
that  your  propositions  will  prove  practicable  when  fairly  tested. 
But  I  suppose  you  are  aware  that  Manual  Labor  Schools,  so 
called,  have  generally  failed. 

Inq.  I  am ;  and  can  tell  you  why.  Nearly  all  of  them  have 
been  shams.  Manual  labor  has  been  virtually  treated  as  de- 
rogatory in  them.  Few  of  the  teachers  have  ever  condescend- 
ed to  perform  it.  The  majority  of  scholars  have  eschewed  its 
They  could  afford  to  pay  their  tuition  bills  with  money  previ- 
ously earned,  or  supplied  by  their  parents.  So  they  have  pushed 
forward  their  studies  faster  than  would  be  convenient  for  manual 
labor  pupils.  A  minority  of  the  students,  sometimes  a  lean  one, 
have  tried  to  pay  their  way,  in  part  at  least,  by  the  labor  of 
their  hands.  Could  they  do  so,  and  readily  keep  pace  with 
their  non- working  associates  ?  No.  Could  they  enjoy  the 
presence,  society  and  example  of  their  teachers,  in  the  shop  or 


CONSTITUTIONAL   POLITY.  345 

field  ?  Not  at  all.  What  kind  of  persons  must  they  work  un- 
der and  with  ?  Perhaps  respectable  people,  in  respect  to  gen- 
eral good  feeling,  and  competent  to  teach  hand  labor  in  their 
craft,  but  otherwise  unintelligent  and  uncongenial.  What  sort 
of  accommodations  and  facilities  have  commonly  been  afforded 
to  these  manual  labor  students  ?  Very  ordinary  and  imperfect 
ones.  Could  manual  labor  under  such  conditions  be  either  at- 
tractive, profitable,  or  respectable  ?  Just  the  reverse.  Is  it  to 
be  expected  that  young  men  and  women  will  go  to  such  Man- 
ual Labor  Schools,  and  thus  advertise  themselves  as  obliged 
to  submit  to  such  discomfort  and  degradation  ?  No  ;  they  will 
work  till  they  get  money  enough  to  pay  their  tuition  bills,  and 
be  respectable  like  their  teachers  and  fellows.  They  will  not 
make  themselves  degradees  of  an  inferior  caste  more  than  once. 
All  such  pseudo  Manual  Labor  Institutions  ought  to  fail.  They 
are  contemptible.  But  my  proposed  Educational  Homes  are 
not  to  have  teachers  who  will  shirk  manual  labor,  nor  a  privi- 
leged class  who  may  be  allowed  to  dispense  with  it,  nor  an 
inferior  caste  invited  to  advertise  their  poverty,  and  obliged  to 
work  under  disreputable,  disagreeable  conditions. 

Inq.  The  truth,  justice  and  force  of  your  answer  are  invinc- 
ible. You  are  clearly  right.  What  do  you  think  of  the  dead 
languages,  heathen  classics  &c.,  heretofore  held  so  important 
in  our  old  fashioned  educational  institutions  of  high  grade  ? 

Ex.  I  think  them  worse  than  useless  in  nineteen  out  of 
every  twenty  cases.  It  is  high  time  that  this  old  folly  were 
exploded.  It  is  incompatible  with  my  educational  theory,  and 
with  the  genius  of  The  Practical  Christian  Republic.  Possibly 
five  students  in  a  hundred  might  be  encouraged  to  master  the 
dead  languages,  and  plod  through  the  so  called  classics.  These 
should  have  a  natural  predisposition  and  adaptation  to  such 
learning.  Let  the  rest  read  the  compound  wisdom  and  folly  of 
heathen  masters  in  some  one  of  our  numerous  translations,  or, 
what  would  generally  be  better,  leave  them  unread.  Let  the 
grand  aim  be  a  thorough  knowledge  of  the  natural  sciences 
and  arts,  and  of  the  living  languages.  An  intelligent  naturalist, 
geologist,  chemist,  physiologist,  agriculturist,  is  worth  a  thou- 
sand adepts  in  the  Greek  and  Roman  classics.  Let  living 
44 


346  PRACTICAL  CHRISTIAN  SOCIALISM. 

knowledge  be  accumulated  and  perfected,  not  the  learning  of 
dead  pagans. 

Inq.  In  what  estimation  do  you  hold  Libraries,  Reading 
Rooms,  Lyceums  and  the  numerous  instrumentalities  for  men- 
tal improvement  now  in  vogue  ? 

Ex.  Most  of  them  in  high  estimation.  I  should  adopt  them, 
with  the  modifications  necessary  to  conform  them  to  the  new 
order  of  things. 

Inq.  What  do  you  think  of  the  now  current  educational  text 
books,  facilities  and  apparatuses  ? 

Ex.  The  best  of  them  are  excellent ;  many  of  them  are  tol- 
erable ;  others  would  answer  well  if  slightly  amended ;  but  a 
considerable  portion  ought  to  be  discarded.  A  great  deal  of 
labor  will  be  requisite  to  prepare  manuals  and  text  books  suit- 
able for  the  educational  institutions  of  the  new  social  order. 
But  we  have  an  ample  variety  of  good  things  to  select  and 
adopt  from,  and  ought  to  avail  ourselves  of  all  the  acceptable, 
works  which  the  past  has  bequeathed  to  us. 

Inq.  In  respect  to  the  doctrines  and  moral  tendencies  of 
many  school  books,  which  are  filled,  or  at  least  highly  tinctur- 
ed with  war  literature  and  other  objectionable  peculiarities, 
what  will  you  do  ?  Will  you  exclude  all  the  fine  prose  and 
poetry  written  in  glorification  of  these  hoary  evils,  now  so 
prominent  in  school  books  ? 

Ex.  I  would  recommend  the  following  remedies  and  coun- 
teractions for  this  demoralizing  literature.  1.  That  all  our 
teachers  habitually  point  out  its  incompatibility  with  divine 
principles,  wherever  it  occurs  in  the  books  used  by  their  class- 
es. 2.  That  all  our  pupils  and  students  be  taught  to  point  out 
of  their  own  accord  these  incongruities  of  their  text  books  with 
divine  principles.  3.  That  new  text  books  be  compiled  which 
shall  exhibit  in  close  contrast  the  best  pieces  in  glorification  of 
these  old  evils,  and  the  best  pieces  on  the  right  side,  with  a  few 
pertinent  comments  adapted  to  set  the  matter  in  a  true  light. 
4.  That  new  text  books  be  multiplied  wholly  free  from  objec- 
tionable literature.  These  will  be  ample  remedies  and  coun- 
teractions of  the  mischiefs  referred  to.  I  would  not  have  the 


CONSTITUTIONAL   POLITY.  347 

young  kept  artificially  ignorant  of  old  abominations  and  the 
panegyrics  uttered  on  them,  but  rather  thoroughly  enlightened, 
and  well  provided  with  antidotes  against  them. 

In  our  next  Conversation  I  propose  to  treat  of  Amusements. 


348  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION   XL 

AMUSEMENTS. — A  difficult  subject — Definition  of  terms — Amusements  an 
ineradicable  want  of  human  nature  ;  very  liable  to  perversion  and  abuse ; 
must  be  subjected  to  divine  law — That  law  condemns  and  prohibits  1, 
wicked  amusements ;  2,  unhealthful,  useless,  foolish  ones ;  3,  excessive, 
unseasonable,  ill  associated  ones — Twelve  precepts  relating  to  amusements 
— Five  principal  objects  to  be  aimed  at  in  a  true  system  of  amusements  ; 
how  these  objects  are  to  be  secured — Seven  important  suggestions  recom- 
mended relative  to  the  formation  and  administration  of  a  true  system — 
Conversation  briefly  concluded  in  order  to  proceed  to  the  subject  of  Mar- 
riage. 

Inq.  I  have  come  to  learn  how  you  will  expound  the  subject 
of  amusements.  I  suspect  it  must  be  a  somewhat  difficult  and 
delicate  one  to  dispose  of;  especially  for  a  high  toned  Practical 
Christian  Moralist. 

Ex.  I  feel  that  it  is  so,  but  shall  not  shrink  from  a  frank  ex- 
position of  my  views  concerning  it.  What  are  amusements  ? 
Webster  defines  the  word  amusement  thus  :  "  That  which 
amuses,  detains,  or  engages  the  mind ;  entertainment  of  the 
mind ;  pastime ;  a  pleasurable  occupation  of  the  senses,  or  that 
which  furnishes  it"  &c.  I  must  give  the  term  even  a  broader  and 
more  comprehensive  meaning.  As  I  am  now  to  treat  the  sub- 
ject, all  contrivances  sought  after  or  delighted  in  mainly  for  the 
sake  of  the  diversion,  entertainment,  sport  or  recreation  which 
they  afford,  are  amusements.  The  number  and  variety  of  these 
can  hardly  be  stated.  It  will  be  understood  then,  that  I  include 
all  kinds  of  games,  sports,  diversions  and  recreations  under  the 
general  designation  of  amusements. 

Inq.  Your  definition  of  terms  is  sufficiently  explicit  and  un- 
derstandable. And  now  what  importance  do  you  attach  to 
amusements  ? 

Ex.  Very  considerable  importance.  All  mankind,  in  all  ages 
and  countries,  have  been  more  or  less  addicted  to  them.  Even 
the  few  who  have  denounced  and  opposed  them  most  strenu- 


CONSTITUTIONAL  POLITY.  349 

otisly  have  insensibly  fallen  into  some  form  of  amusement.  I 
am  therefore  obliged  to  conclude  that  there  is  an  ineradicable 
want  in  the  very  constitution  of  human  nature,  which  can  nev- 
er be  satisfied  without  amusements  of  some  kind.  Having 
come  to  this  conclusion,  I  cannot  oppose  amusements  per  se 
and  in  toto.  I  concede  that  they  are  natural  and  necessary  in 
their  place.  I  recognize  their  utility  under  proper  limitations 
and  regulations.  And  I  see  that  my  Social  System  would  be 
radically  defective,  if  it  did  not  make  wise  and  ample  provision 
for  them.  But  here  lies  the  grand  difficulty ;  to  determine  what 
is  a  wise  and  ample  provision.  All  things,  however  natural, 
necessary  and  good  in  themselves  when  rightly  used,  are  liable 
to  perversion  and  abuse.  Amusements  are  no  exception.  They 
are  preeminently  liable  to  perversion  and  abuse,  on  account  of 
the  strong  affinity  our  senses  have  for  them.  Just  in  propor- 
tion as  they  charm  and  captivate  our  mere  animal  and  intellect- 
ual loves  are  they  dangerous.  So  much  the  more  likely  will 
mankind  be  to  pervert  and  abuse  them.  And  so  much  the 
more  necessary  is  it  to  provide  against  the  evils  which  may 
arise.  The  whole  history  of  our  race  admonishes  us  in  thun- 
der tones  to  bridle  our  appetites,  passions  and  tastes — to  beware 
of  excessive,  foolish  and  perverse  pleasures — to  be  governed 
always  by  reason,  conscience,  divine  principles  and  our  Crea- 
tor's best  understood  Will.  Amusements  then  must  be  com- 
pletely subjected  to  law — the  highest  divine  law.  That  law 
will  condemn  and  prohibit  all  amusements  which  may  be  justly 
included  under  either  of  the  following  heads : 

1.  Wicked  amusements.  I  mean  by  wicked  amusements  all 
such  as  are  positively  contrary  in  their  nature  and  tendency  to 
essential  divine  principles.  This  evil  world  abounds  with  such. 
Mankind,  being  themselves  wicked,  have  consequently  devised 
and  delighted  in  wicked  amusements,  from  the  most  ancient 
times  down  to  our  own  age.  And  the  more  brutal  and  deprav- 
ed they  have  been,  the  more  wicked  have  been  their  favorite 
amusements.  Hence  the  abominable  gladiatorial  shows  among 
the  ancients,  in  which  the  actors  adroitly  murdered  each  other 
by  piecemeal  in  protracted  personal  combats,  eagerly  watched 
by  thousands  of  eyes  and  greeted  by  shouts  of  applause  at 


350  PRACTICAL  CHRISTIAN  SOCIALISM. 

every  blood-letting  blow.  Our  modern  pugilistical  fights,  in 
which  hardened  bullies  bruise  each  other  to  death  with  their 
fists  for  prize  money  and  the  diversion  of  profligate  spectators, 
are  of  the  same  class.  Likewise  the  ancient  combats  of  men 
with  wild  beasts,  and  the  bull  fights  of  our  own  times  in  Span- 
ish countries.  Cock  fighting,  dog  fighting  and  all  such  like 
cruel  entertainments  of  vulgar  ruffians  belong  in  the  same  cat- 
egory. Likewise  the  hunting,  worrying,  teasing,  maiming, 
cruelizing  and  killing  of  harmless  creatures  for  sport.  Every 
amusement  which  consists  in  or  requires  the  shedding  of  hu- 
man blood,  or  the  infliction  of  personal  injury  by  man  on  man, 
or  which  causes  unnecessary  pain  to  any  living  creature,  is 
plainly  repugnant  to  the  great  law  of  love  and  must  have  a 
demoralizing  influence  on  all  who  countenance  it.  All  such 
are  malevolent  amusements. 

But  there  are  other  wicked  amusements.  All  obscene,  las- 
civious, lewd,  sexually  unchaste  amusements  must  be  wicked. 
Likewise  all  which  are  contemptuous  toward  God,  divine  prin- 
ciples, and  religious  responsibilities.  Likewise  all  which  entice 
to  sensual  intemperance,  injustice,  falsehood,  envy,  reckless 
passion,  resentment  and  revenge.  The  Bacchanalian  orgies, 
licentious  carousals  and  idolatrous  feasts  of  the  ancient  pagans 
were  of  this  nature.  So  are  many  of  our  popular  modern  or- 
gies, carousals,  festivals,  balls,  theatrical  entertainments,  plays 
and  games,  from  the  enjoyment  of  which  the  participators  all 
come  out  demoralized  to  a  greater  or  less  extent.  Amuse- 
ments of  every  description  which  obviously  make  people  un- 
godly, sensual,  drunken,  vicious  and  unprincipled,  must  be  set 
down  as  wicked.  Behold  our  dissipated,  libertine,  gambling, 
reckless,  profligate  votaries  of  corrupt  amusements !  Every 
tree  is  known  by  its  fruit. 

2.  Unhealthful,  useless,  foolish,  derogatory  and  equivocal 
amusements.  There  are  many  such,  which  it  would  be  im- 
proper to  call  u-icked;  but  which  the  divine  law  must  prohibit 
as  wrong,  all  things  considered.  All  such  should  be  avoided. 
It  is  presumable  that  we  can  find  amusements  enough  which 
are  healthful,  useful,  wise,  elevating  and  unequivocally  saluta- 
ry. We  have  no  excuse  therefore  on  the  score  of  necessity  ? 


CONSTITUTIONAL    POLITY.  351 

for  resorting  to  any  which  impair  our  health  of  body  or  mind, 
or  which  are  obviously  mere  time-killers,  or  which  make  fools 
of  us,  or  which  reduce  us  to  the  mannerism  of  the  monkey 
tribes,  or  which  are  so  equivocal  that  we  are  at  a  loss  to  deter- 
mine whether  they  are  good  or  evil.  Any  amusement,  from 
the  enjoyment  of  which  we  cannot  conscientiously  retire  with 
the  conviction  that  on  the  whole  it  has  done  us  good,  ought  to 
be  immediately  eschewed.  If  it  promote  innocent  mirth  and 
cheerfulness,  or  otherwise  conduce  to  improved  health  of  the 
physical  and  intellectual  powers,  without  injuring  the  moral 
character,  it  is  an  innocent  and  commendable  amusement.  If 
it  have  the  contrary  effect,  it  is  at  best  more  or  less  a  pernicious 
one,  however  fashionable,  specious  or  captivating. 

3.  Excessive,  unseasonable  and  ill-associated  amusements. 
The  divine  law  must  condemn  all  these.  It  is  not  enough  that 
our  amusements  be  unexceptionable  in  themselves  ;  they  must 
not  be  carried  to  excess,  nor  be  indulged  in  at  unseasonable 
times,  nor  connected  with  evil  associations.  Amusement  is  not 
rightfully  the  business  of  any  one's  life.  It  should  be  no  one's 
principal  occupation.  The  moment  it  is  made  so,  it  becomes 
perverted — it  is  abused.  It  should  be  regarded  as  the  spice  of 
life — not  as  the  staple  food.  Its  use  is  to  relieve  and  recreate 
the  otherwise  too  continually  worked  powers  of  the  human 
system.  It  belongs  to  the  incidental  and  subsidiary  occupa- 
tions of  our  earthly  pilgrimage — not  to  the  fundamental  busi- 
ness. But  by  carrying  amusement  to  excess  it  soon  becomes 
an  end,  rather  than  a  means  of  good — a  labor,  rather  than  a 
recreation.  It  exhausts,  rather  than  refreshes  us.  It  enslaves 
us  into  mere  pleasure  seekers — -into  dissipated  votaries  of  its 
intoxicating  exhilarations.  Here  is  one  of  the  greatest  dangers 
connected  with  amusements.  We  do  not  know  when  we  have 
got  enough  ;  we  hold  on  too  long  ;  we  turn  pleasure  into  pain  ; 
we  overdo  and  spoil  that  which  would  be  real  enjoyment,  if 
only  kept  within  the  bounds  of  moderation. 

Unseasonable  amusements  fall  under  the  same  condemna- 
tion. They  may  be  unobjectionable  in  all  other  respects,  yet  if 
unseasonably  appointed  or  persisted  in  they  become  pernicious. 
Solomon  truly  said:  "  To  every  thing  there  is  a  season,  and  a 


352  PRACTICAL  CHRISTIAN  SOCIALISM. 

time  to  every  purpose  under  the  heaven  :  a  time  to  weep  and 
a  time  to  laugh  ;  a  time  to  mourn,  and  a  time  to  dance."  So 
there  is  a  proper  season  for  all  innocent  amusements  ;  and  if 
they  are  put  out  of  their  proper  season  they  cease  to  be  inno- 
cent. An  amusement  is  seasonable  which  does  not  interfere 
with  time  due  to  religious  devotion,  moral  improvement,  intel- 
lectual culture,  the  relief  of  human  distress,  sympathy  with 
mourners,  the  burial  of  the  dead,  the  exercise  of  justice,  the 
necessary  business  of  life,  healthful  repose  and  proper  consid- 
eration of  other  people's  well  being.  No  amusement  is  season- 
able which  disregards  these  important  particulars. 

Amusements  in  themselves  innocent  also  become  pernicious 
when  ill  associated.  Thus  they  may  take  place  in  corrupt 
localities,  abounding  with  temptations  to  vice  ;  or  in  close  inti- 
macy with  corrupt  associates,  ever  ready  to  seduce  the  unsus- 
pecting into  sin ;  or  in  combination  with  interludes  and 
after-pieces  of  an  exceptionable  nature.  Good  parents  might 
be  perfectly  willing  that. their  sons  and  daughters  should  enjoy 
certain  amusements  at  one  place,  but  not  at  another,  with  one 
set  of  companions,  but  not  with  another,  and  with  one  combi- 
nation of  adjuncts,  but  not  another.  Thus  a  game,  a  dance,  a 
concert  or  a  drama  might  be  innocent  and  salutary  with  right 
associates,  but  would  be  corrupting  and  pernicious  with  wrong 
ones.  All  these  things  are  to  be  considered. 

Inq.  Your  positions  are  tenable,  your  discriminations  just, 
and  your  suggestions  worthy  of  all  acceptance.  Perhaps  you 
can  present  a  series  of  precepts  sententiously  expressive  of 
amusemental  righteousness. 

Ex.  I  will  endeavor  to  do  so. 

1.  Abstain  from  all  wicked  amusements. 

2.  Consider  all  amusements  wicked  which  contemn   God, 
injure  man  or  inflict  unnecessary  pain  on  any  living  creature. 

3.  Consider  all  amusements   wicked    which  are  obviously 
repugnant  to  any  divine  principle,  and  especially  which  contra- 
vene   humility,    justice,    benevolence,    charity,   meekness   or 
sobriety. 

4.  Eschew  all  unhealthful,  useless,  foolish,  derogatory  and 
equivocal  amusements. 


CONSTITUTIONAL    POLITY.  353 

5.  Be  sure  that  every  amusement  you  encourage  is  in  ac- 
cordance with  the  laws  of  health,  is  of  some  real  utility,  is 
justifiable  by  wisdom,  is  of  an  elevating  tendency,  and  is  un- 
questionably innocent. 

6.  Carry  no  amusement  to  excess. 

7.  Take  care  that  all  your  amusements  occur  in  their  proper 
season.     Let  them  never  interfere  with  the  discharge  of  any 
duty  which  you  owe  to  God,  to  fellow  man,  or  to  your  own  well- 
being. 

8.  Pursue  no  amusement  after  10  o'clock  at  night. 

9.  Indulge  in  no  amusement  which  disregards  the  sorrow 
and  sadness  of  afflicted  neighbors. 

10.  Never  sacrifice  piety,  humanity,  justice,  charity  or  virtue, 
in  the  slightest  degree,  to  amusement. 

11.  Resort  not  to  the  most  innocent  of  amusements  in  cor- 
rupt places,  nor  with  associates  likely  to  lead  you  astray,  nor 
in  connection  with  demoralizing  accompaniments. 

12.  Remember  that  you  are  to  do  all  things  to  the  glory  of 
God  in  the  exemplification  of  true  personal  righteousness,  even 
to  indulgence  in  amusements. 

If  any  just  regard  be  paid  to  these  precepts,  a  large  amount 
of  innocent  pleasure  may  be  enjoyed  in  amusements.  For 
then  none  but  rational,  orderly  and  unexceptionable  ones  will 
be  indulged  in ;  and  of  these  there  will  always  be  an  ample 
supply. 

Knowing,  as  I  do,  how  important  a  place  amusements  must 
occupy,  for  good  or  evil,  in  our  Practical  Christian  Republic, 
especially  in  the  educational  formation  of  character,  I  am  ex- 
tremely anxious  to  guard  the  whole  thing  against  abuses,  and 
at  the  same  time  to  make  liberal  provision  for  all  the  true 
enjoyment  possibly  derivable  from  amusemental  resources.  To 
this  end  I  would  gladly  furnish  such  hints  to  parents,  educators 
and  Community  legislators  as  should  enable  them  to  institute 
a  well-regulated  system  of  unexceptionable  amusements,  judi- 
ciously adapted  to  all  ages,  from  the  earliest  infancy  to  the 
ripest  maturity.  In  my  judgment,  such  a  system  should  aim 
at  the  following  principal  objects  : 

1.  The  physical  health  of  all  concerned. 
45 


354  PRACTICAL  CHRISTIAN  SOCIALISM. 

2.  Their  mental  health  and  improvement. 

3.  Their  social  health  and  improvement. 

4.  Their  moral  health  and  improvement. 

5.  Their  cheerfulness  and  contentment  at  home. 

Inq.  And  I  cannot  see  what  there  is  to  prevent  the  attain- 
ment of  these  objects.  There  is  a  vast  range  of  physical, 
intellectual,  social  and  moral  amusements,  from  which  to  select 
and  compile  an  unobjectionable  system.  And  whatever  more 
may  be  needed  can  undoubtedly  be  supplied  by  contriving  new 
sports,  games,  exercises  and  entertainments,  all  conformable  to 
the  genius  of  your  Social  System. 

Ex.  Nor  can  I  apprehend  any  serious  obstacle  in  the  way  of 
accomplishing  the  objects  specified.  With  a  will  there  must 
be  a  way.  Still,  great  discrimination  and  judgment  will  be 
requisite  to  determine  wisely  what  ought  to  be  retained,  what 
rejected,  and  what  invented.  Every  amusement  will  have  to 
be  brought  into  jugdment  and  tested  by  our  acknowledged  sove- 
reign divine  principles.  If  repugnant  to  any  one  of  these,  it 
must  be  wholly  rejected,  or  correctively  modified.  In  the  exist- 
ing code  of  amusements  there  is  a  large  infusion  of  demoral- 
izing elements  which  must  be  purged  away.  The  worst  of 
these  elements  are  the  following  :  The  warlike  or  martial  one, 
that  of  chance  and  hazard,  that  of  rivalry  and  thirst  for  mastery, 
that  of  sexual  corruption,  and  that  of  passional  bewitchment. 
All  amusements  which  are  of  a  pro-war  character  must  of 
course  be  excluded,  or  at  least  expurgated  of  that  pernicious 
element.  Of  such  there  are  many.  Games  of  chance  and 
hazard  have  a  natural  tendency  to  unsettle  the  mind,  to  inspire 
it  with  a  disorderly  ambition  for  success  without  merit,  and  to 
induce  actual  gambling.  All  amusements  strongly  marked  by 
this  evil  element  ought  to  be  discarded.  Games  of  rivalry  and 
desire  for  triumph  include  those  of  chance  and  those  of  skill. 
The  latter  have  some  redeeming  traits,  inasmuch  as  the 
triumph  is  often  gained  by  real  merit,  and  inasmuch  also  as 
the  emulation  engendered  may  sometimes  be  a  salutary  stimu- 
lus to  necessary  exertion.  I  do  not  recommend  that  all 
amusements  of  this  nature  be  interdicted,  but  only  such  of 
them  as  are  obviously  objectionable.  Nevertheless,  'every 


CONSTITUTIONAL   POLITY.  355 

thing  like  ignoble  emulation,  rivalry  and  triumph  should  be 
effectually  rebuked.  The  element  of  sexual  corruption  inheres 
chiefly  in  certain  over-familiar  house -party  sports,  in  midnight 
balls,  in  waltzing  dances,  in  theatrical  exhibitions,  and  in  the 
lower  kinds  of  musical  entertainment.  The  pruning  knife 
should  be  unsparingly  applied  to  all  these. 

Inq,  You  do  not  condemn  them  in  toto,  do  you  ? 

Ex.  No  ;  but  they  need  a  thorough  regeneration.  Many  of 
our  young  people's  plays  are  well  enough ;  the  more  simple 
and  modest  dancings  are  well  enough;  and  the  drama  might 
undoubtedly  be  elevated  to  something  like  a  Practical  Christian 
standard  of  purity.  But  those  vulgar  and  obscene  sports  to 
which  I  refer,  those  fashionable  night  balls,  those  giddy  waltzes, 
the  theater  as  it  generally  is,  and  much  of  the  current  ballad 
singing,  I  denounce  as  intolerable  under  my  Social  System. 
The  passional  bewitchment  of  which  I  spoke  is  also  a  danger- 
ous element  in  many  kinds  of  amusement.  It  influences  the 
feelings  and  imagination  of  ill  constituted  persons  to  such  a 
degree  as  to  disafiect  them  with  all  the  sober  realities  of  life, 
and  to  render  them  slavish  devotees  of  fiction,  exaggeration 
and  exciting  pleasure.  This  must  be  constantly  guarded  against 
by  the  supervisors  of  Community  recreations.  But  if  the 
children,  youth  and  adults  of  our  Republic  can  be  so  satisfied 
and  contented  with  the  amusements  provided  for  them  on  their 
own  domains,  as  not  to  rove  abroad  after  those  of  the  outside 
world,  this  evil  will  be  easily  controlled. 

Inq.  Will  not  other  powerful  safeguards  against  the  evils 
you  are  denouncing  naturally  distinguish  your  new  code  of 
amusements  ?  I  allude  to  the  preponderance  of  physiological, 
intellectual,  moral,  religious  and  spiritual  amusements  over 
those  of  an  inferior  character  now  generally  prevalent.  It 
seems  to  me  that  there  is  hardly  any  limit  to  the  improvements 
of  this  nature,  which  your  people  will  be  able  and  disposed  to 
make,  when  once  they  shall  have  resolutely  taken  hold  of  this 
work.  They  will  first  adopt  all  the  athletic,  gymnastic,  calis- 
thenic,  mirthful,  graceful  and  pleasing  physical  recreations 
which  may  be  selected  as  healthful  and  innocent.  Then  all 
the  unexceptionable  intellectual  ones,  of  which  the  world  has 


35«  PRACTICAL  CHRISTIAN  SOCIALISM. 

already  a  considerable  assortment  Then  a  great  number  of 
new  intellectual  entertainments  may  be  invented.  And  finally 
competent  members  of  your  Preceptive  Circle  will  be  able  to 
invent  an  indefinite  number  of  moral,  religious  and  spiritual 
amusements — a  class  hitherto  almost  or  quite  unthought  of  by 
mankind.  Thus  pleasing  exercises  of  one  kind  and  another 
may  be  made  to  teach  useful  knowledge  throughout  the  whole 
compass  of'  the  arts  and  sciences,  and  also  every  great  truth 
and  duty  of  religion. 

Ex.  You  are  right.  There  is  no  conceivable  limit  to  the  se- 
lections, inventions  and  combinations  which  may  be  made  for 
the  gradual  perfectation  of  a  true  system  of  amusements.  The 
pleasing  and  the  useful  may  be  so  combined  in  every  depart- 
ment of  human  interest,  as  effectually  to  secure  an  incalculable 
amount  of  good.  In  order  to  secure  such  desirable  and  glorious 
results,  I  recommend  the  following  suggestions  : 

1.  That  some  competent  member  or  members  of  the  Pre- 
ceptive Circle  devote  special  attention  to  this  subject  with  a 
view  to  the  selection,  invention  and  combination  of  unexcep- 
tionable amusements,  and  their  arrangement  into  a  practical 
system. 

2.  That  the  proposed  system  be  set  forth  in  a  Manual,  adapt- 
ed to  furnish  parents,  educators  and  legislators  with  all  needful 
information  respecting  the  various  series  of  amusements  proper 
for  infants,  for  juveniles,  for  older  youth  and  for  adults. 

3.  That  parents,  educators  and  all  persons  concerned,  endeav- 
or to  concur  in  the  adoption  of  the  system  recommended,  or  at 
least  so  much  thereof  as  they  can  conscientiously  approve,  and 
then  cordially  cooperate  in  reducing  the  same  to  practice. 

4.  That  each   Community,   through  its   official   authorities, 
afford  ample  patronage,  accommodation,  encouragement,  coun- 
sel and  guardianship  to  the  system  of  amusements  adopted. 

5.  That  the  system  be  altered,  amended  and  improved  pro- 
gressively, as  time  and  experience  shall  dictate. 

6.  That  the  practical  working  of  the  system  be  always  so 
conducted  as  to  exert  a  salutary  and  elevating  influence  on  vis- 
itors and  outside  spectators,  as  well  as  home  participators. 

7.  That  all  excesses,  abuses  and  perversions,  which  may  oc- 


CONSTITUTIONAL   POLITY.  367 

casionally  develop  themselves  in  spite  of  preventive  vigilance, 
be  promptly  corrected. 

Without  entering  further  into  the  details  of  the  subject,  I 
now  leave  the  outlines  I  have  given,  with  their  accompanying 
hints  and  suggestions,  to  be  elaborated  by  those  immediately 
concerned  in  the  desired  practical  results.  A  well  digested 
Manual  of  Amusements  will  have  to  be  prepared  and  published 
within  a  few  years  at  farthest.  We  may  hope  that  such  a 
Manual  will  unfold  a  comprehensive  system,  with  all  its  divis- 
ions, subdivisions  and  particulars  in  their  proper  order.  There- 
fore, as  I  am  anxious  to  proceed  to  the  subject  of  Marriage, 
you  will  excuse  me  for  concluding  this  Conversation  with  more 
brevity  than  usual. 

Inq.  I  cheerfully  excuse  you.  All  has  been  said  that  was 
necessary  to  indicate  the  fundamentals  of  a  good  system  of 
Practical  Christian  Amusements.  I  understand  your  leading 
ideas,  and  heartily  approve  them.  May  the  system  thus  par- 
tially sketched  be  duly  completed  by  some  master  hand,  and 
all  its  promises  be  more  than  realized  by  the  future  Communi- 
ties and  Nations  of  your  beloved  Republic. 


358  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION    XII. 

MARRIAGE. — Expositor  proposes  to  show  I.  what  Marriage  is ;  II.  what  its 
principal  objects  are  ;  III.  what  its  cardinal  requisites  are — First  proposi- 
tion taken  up — Definition  of  Marriage  ;  three  capital  points  to  be  noted — 
Inquirer  criticises  these  points,  and  they  are  illustrated  and  defended — 
Polygamy,  concubinage  and  Free  Love  promiscuity  denounced,  for  five 
important  reasons — Personalities  disclaimed,  and  principles  made  the  grand 
centers  of  approbation  or  condemnation — Several  illustrations  given — The 
Christian  Religion  treats  of  marriage  as  dissolved  at  death  ;  this  is  sound 
doctrine ;  reasons  why. 

Ex.  We  will  now  enter  on  the  very  important  subject  of 
marriage. 

Inq.  I  have  met  you  for  that  purpose. 

Ex.  I  propose  to  show  I.  What  marriage  is ;  II.  What  its 
principal  objects  are  ;  and  III.,  What  its  cardinal  requisites  are. 

I.  What  marriage  is.  Marriage,  as  I  define  and  shall  treat 
of  it,  is  a  sacred  union  of  one  man  with  one  woman,  formedby 
mutual  covenant  of  the  parties  to  live  in  exclusive  sexual 
communion  with  each  other,  as  true  husband  and  wife,  till 
separated  by  death.  Note  the  capital  points  here  indicated. 
1.  Marriage  takes  place  by  covenant  of  the  parties.  2.  It 
pledges  the  parties  to  exclusive  sexual  intercourse  with  each 
other  during  continuance  of  the  matrimonial  bonds.  3.  The 
bonds  are  dissolved  by  death. 

Inq.  I  will  inquire  into  the  bearings  of  these  points  some- 
what, if  you  please.  The  first  would  seem  to  imply  that  there 
must  be  a  deliberate,  voluntary  covenant  or  agreement  between 
the  man  and  woman  themselves  to  be  husband  and  wife. 
Would  you  exclude  all  dictation  and  compulsion  of  parents, 
guardians,  relatives,  society  and  government  ? 

Ex.  Certainly  I  would.  Likewise  all  teasing  and  over-urging. 
Marriage  should  be  the  free  act  and  deed  of  the  parties  them- 
selves. Others  may  recommend,  advise,  dissuade,  protest,  re- 
monstrate, or  approve.  They  may  take  acknowledgment  of 


CONSTITUTIONAL   POLITY.  359 

the  covenant,  witness  it,  record  it.  But  the  parties  themselves 
must  make  and  acknowledge  the  contract.  Such  a  declaration 
ought  to  be  made,  witnessed  and  recorded,  as  should  unequiv- 
ocally prove  the  marriage  forever.  Nor  is  there  any  valid  ob- 
jection to  forms,  ceremonies,  customs  and  laws  relative  to  the 
transaction.  Suitable  ones  may  be  very  proper.  I  insist  only 
that  the  parties  shall  virtually  marry  themselves ;  that  marriage 
shall  be  the  free  act  and  deed  of  the  woman,  as  well  as  the 
man  ;  that  it  shall  not  be  forced  by  parents  or  any  outside  dic- 
tators. The  idea  of  a  woman  being  contracted  for  and  bargain- 
ed away,  without  her  own  choice,  is  utterly  inadmissible  in  a 
true  order  of  society.  Eoyal,  aristocratic  and  plutocratic  fami- 
lies, or  savages  and  pagans,  may  act  upon  it,  but  Practical 
Christian  Republicans  never.  I  make  this  point  essential. 

Inq.  You  are  right.  No  human  being  should  be  compelled 
or  over-urged,  for  reasons  of  State,  family  pride,  caste,  rank, 
wealth  or  ease,  to  give  the  hand  without  the  heart.  The  world 
has  witnessed  misery  enough  on  account  of  such  matches.  As 
to  your  second  point,  it  seems  that  you  go  squarely  and  un- 
compromisingly against  polygamy,  concubinage,  and  Free  Love 
promiscuity,  as  well  as  old  fashioned  adultery. 

Ex.  Most  certainly.  I  cannot  do  otherwise,  and  adhere  to 
the  Christian  Religion ;  one  cardinal  principle  of  which  is  Purity 
in  all  things. 

Inq.  What  then  can  you  think  of  the  Patriarchs  of  the  Old 
Testament,  with  their  numerous  wives  and  concubines  ?  Will 
you  condemn  them  ? 

Ex.  I  accord  to  them  all  the  reverence  due  them  for  their 
many  virtues,  and  for  their  fidelity  to  their  own  highest  religious 
standard.  I  leave  their  imperfections,  errors  and  frailties  to 
molder  with  their  mortal  dust,  or  to  the  chronicles  of  their  own 
times.  I  have  no  idolatry  for  their  -weaknesses  or  their  sins, 
and  no  contempt  for  their  excellences  on  account  of  accompa- 
nying defects.  I  look  to  Jesus  Christ  for  clearly  revealed  divin- 
ity and  model  humanity.  He  is  above  all  Patriarchs,  Prophets, 
Apostles,  Sages  and  Philosophers.  He  has  rendered  essential 
divine  principles  to  me  unmistakable. 

Inq.  But  you  are  aware,  I  presume,  that  nearly  two-thirds  of 


360  PRACTICAL  CHRISTIAN  SOCIALISM. 

the  human  race  are  against  you  on  this  point,  and  are  in  favor 
of  polygamy,  concubinage  and  various  degrees  of  sexual  pro- 
miscuity. You  are  aware  that  the  whole  Pagan  and  Mahome- 
tan populations  of  the  world,  embracing  a  host  of  distinguished 
Prophets,  Priests  and  Philosophers,  are  against  you.  You  are 
aware  that  the  great  Mormon  Prophet  and  his  saints  are  against 
you ;  that  eminent  Socialists,  Physiological  doctors,  Individual 
Sovereigns  and  sinless  Perfectionists,  go  for  a  Free  Love  pro- 
miscuity of  sexual  delights,  and  against  your  exclusive  notions. 
Many  of  these  either  claim  to  have  received  revelations  from 
heaven  in  support  of  their  liberalism,  or  to  have  drawn  it  by 
philosophic  research  from  the  profundities  of  nature,  or  to  have 
mined  it  scientifically  out  of  the  depths  of  Anthropology  and 
Physiology,  or  to  have  deduced  it  fairly  from  the  native  Sover- 
eignty of  the  Individual  as  an  inherent  prerogative  to  enjoy 
pleasure,  or  to  have  derived  it  from  the  great  law  of  perfect 
love  which  abolishes  all  selfishness.  All  these  claim  to  be 
intelligent,  pure  minded,  disinterested  Progressives,  lovers  of 
humanity,  deprecators  of  vice,  patrons  of  virtue,  and  seekers 
after  the  holiness  and  happiness  of  mankind.  Will  you  adhere 
to  your  position  against  such  doctrinaries,  reformers,  philan- 
thropists and  perfectionists  as  these  ? 

Ex.  I  must.  It  is  no  terror  to  me  to  be  in  a  lean  minority, 
nor  mortification  to  go  with  the  multitude,  if  I  can  but  feel  the 
assurance  that  I  am  true  to  the  sovereignty  of  divine  principles. 
In  the  present  case  I  have  this  assurance  to  the  fullest  extent. 
I  have  no  quarrel  with  nations,  nor  with  men.  I  deal  with 
principles  and  their  legitimate  practical  consequences.  It  is 
not  what  public  teachers  are,  intellectually,  personally  or  mor- 
ally, but  what  they  teach,  and  what  those  taught  by  them  be- 
come when  their  doctrine  goes  to  seed.  "  By  their  fruits  ye 
shall  know  them."  The  legitimate  fruits  of  a  principle  or  set 
of  principles  taught  may  not  be  developed  in  their  first  teachers, 
nor  in  all  their  disciples.  But  they  will  certainly  be  developed 
sooner  or  later,  in  the  few  or  the  many.  Therefore,  show  me 
the  doctrine  with  its  essential  principles,  and  in  most  cases  I 
will  predict  to  you  the  practical  results.  It  is  high  time  that 
mankind  reasoned  from  cause  to  effect,  and  calculated  practical 


CONSTITUTIONAL   POLITY.  361 

results  from  active  principles.  It  would  save  them  oceans  of 
misery.  "  Experience  keeps  a  dear  school,  but  fools  will  learn 
in  no  other."  When  will  people  take  a  hint,  and  spare  them- 
selves so  much  cost  ?  They  now  regard  any  thing  and  every 
thing  superficially,  rather  than  with  reference  to  solid  principle 
and  sure  working  experience.  They  are  all  opposed  to  gross 
evil  results,  and  horrified  at  them  when  they  come ;  but  they 
cannot  trace  them  back  to  their  causative  principles. 

Inq.  From  these  reflections  I  am  to  understand  you,  that  all 
the  plausible  and  specious  theories,  put  forth  against  the  doc- 
trine of  exclusive  sexual  communion  between  husband  and 
wife  according  to  your  definition  of  marriage,  and  in  favor  of 
greater  license,  are  false  and  demoralizing  ? 

Ex.  I  have  no  doubt  of  it. 

Inq.  Have  you  acquainted  yourself  with  those  theories  and 
the  arguments  by  which  they  are  sustained  ? 

Ex.  I  have,  and  reject  them  all  as  illusory,  presumptive  and 
fallacious. 

Inq.  Will  you  give  me  the  principal  reasons  in  support  of 
your  own  doctrine  on  the  point  before  us  ? 

Ex.  I  will  endeavor  to  do  so. 

1.  The  two  sexes  of  the  human  race  exist  in  equal  numbers 
or  very  nearly  so.     Therefore  so  far  as  polygamy  is  concerned, 
it  is  a  plain  violation  of  natural  rights.    One  man  has  no  right  to 
monopolize  two  or  more  women,  and  thus  leave  others  without 
any.     But  if  it  be  right  for  one  man  to  have  a  plurality  of 
wives  or  concubines,  it  must  also  be  right  for  one  woman  to 
have  a  plurality   of  husbands  or    Free  Love  conveniences. 
Thus  comes  promiscuity  as  a  matter  of  equal  rights. 

2.  Promiscuity  of  intimate  sexual  communion  is  revolting 
and  degrading  to  pure  minded  lovers.      It  is  unnatural.     It 
conies  from  perverted  amativeness,  despotism,  artificial  educa- 
tion, sophistication,  or  arbitrary  custom.     What  pure  minded 
man  could  endure  the  thought  of  his  wife's  giving  herself  to 
the  embrace  of  other  admirers,  or  of  her  choosing  another  man 
to  be  the  father  of  a  proposed  child !     Or  what  pure  minded 
woman  ever  received  the  proposition  of  a  beloved  husband  to 
conjoin  himself  with  a  new  wife,  concubine  or  lover,  without 

46 


362  PRACTICAL  CHRISTIAN  SOCIALISM. 

revulsion  and  anguish.  The  natural  instincts  of  true  love  and 
purity  are  against  it.  There  may  be  submission  and  conform- 
ity, but  it  is  forced,  or  comes  from  other  sources.  And  any 
assertion,  that  the  revulsion  thus  felt  at  promiscuity  arises  from 
selfishness,  is  simply  contemptible.  It  is  not  selfishness,  but  an 
instinct  implanted  by  God  himself  to  ensure  moral  and  social 
order. 

3.  Sexual  promiscuity  inevitably  tends  to  moral  and  social 
disorder.  It  sophisticates,  perverts  and  demoralizes  its  practi- 
tioners. It  stimulates  and  confirms  the  lust  of  variety.  Ama- 
tiveness,  like  all  the  passional  appetites,  has  no  inherent 
self-government.  It  grows  by  indulgence,  and  becomes  both 
inordinate  and  capricious  by  license,  till  it  knows  not  where  to 
stop.  It  is  the  most  sinister,  serpentine,  illusive  and  infatuat- 
ing of  all  our  propensities.  When  in  the  ascendant,  neither 
reason  nor  conscience  can  overrule  its  freaks,  follies  and  crimes. 
It  may  begin  in  a  very  nice,  select,  fastidious  and  modest  way  ; 
but  it  it  is  sure  to  end  in  lawless  self-indulgence.  No  sooner 
has  it  obtained  ample  room,  broken  over  its  original  bounds, 
and  become  assured  in  its  license,  than  it  befogs  the  intellect, 
sears  the  conscience  and  vitiates  more  or  less  the  whole  moral 
nature.  Safety  lies  in  subordinating  amativeness  strictly  to 
reason  and  the  moral  sentiment.  And  the  sooner  this  is  done 
in  every  human  being  the  better.  But  not  only  does  unduly 
indulged  amativeness  demoralize  the  individuals  who  obey  its 
lusts  ;  it  also  vitiates  others,  and  tends  directly  to  disorder  all 
the  elements  of  society.  What  would  become  of  the  family 
under  the  promiscuity  practice  ?  It  would  be  abolished,  or 
worse  than  abolished.  Here  are  six,  eight  or  ten  children  with 
half  a  dozen  different  pairs  of  parents,  cross-matched  in  ways 
most  curious  to  imagine.  Who  are  responsible  for  the  mainte- 
nance, the  education  and  government  of  these  children  ?  What 
unity  is  there,  what  affection,  what  confidence,  what  responsi- 
bility ?  Will  the  Community  adopt  them,  and  provide  them 
nurses,  teachers  and  all  the  concomitant  necessaries  of  a  good 
bringing  up  ?  Who  are  to  compose  such  a  Community,  and 
how  long  will  its  materials  cohere,  in  the  absence  of  those 
cements  which  appertain  to  family  chastity  and  integrity  ?  It 


CONSTITUTIONAL   POLITY.  363 

is  a  dream  which  never  can  be  actualized.  Shall  each  woman 
be  endowed  with  a  mansion  and  an  annual  stipend  or  pension 
sufficient  to  rear  and  educate  half  a  dozen  children  begotten 
by  half  a  dozen  different  fathers  ?  Who  are  to  produce  or 
contribute  the  means  necessary  to  all  this  ?  Or  how  is  this 
independent  mistress  to  manage  her  speckled  flock  single 
handed !  Or  if  she  could,  what  sort  of  society  would  result 
from  such  mottled  broods  ?  Preposterous  and  presumptuous 
proposition  at  best !  Whatever  dissolves  the  close  bonds  of 
matrimony  dissolves  the  integral  family ;  and"  whatever  does 
this  renders  society  a  chaos,  or  a  wretched  despotism. 

4.  Sexual  promiscuity  must  degrade  and  oppress  woman. 
What  is  she  where  polygamy  and  concubinage  prevail  ?  A 
slave  at  best,  however  bedecked  and  pampered.  What  can 
she  be  under  sexual  promiscuity?  At  best  a  semi-harlot. 
Woman  is  subjected  by  nature  to  disadvantages  for  which  a 
husband's  love,  sympathy,  fidelity  and  devotion  are  the  only 
adequate  compensation.  In  virgin  youth  she  has  personal 
charms  which  attract  man,  and  make  him  for  the  time  almost 
her  worshiper.  She  is  wooed,  won  and  wed.  She  becomes  a 
mother  once,  twice,  thrice  &c.  It  exhausts  her  strength,  preys 
on  her  nervous  system,  impairs  her  beauty,  confines  her  to  the 
nursery,  reduces  her  health  and  despoils  her  of  much  that  was 
formerly  attractive.  Love,  duty,  necessity  have  rendered  her  at 
once  more  weak,  helpless  and  dependent  than  in  the  bloom  of 
her  virginity.  Now  it  is  that  she  needs  the  love,  sympathy  and 
devotion  of  the. man  that  won  her  heart  and  hand  with  such 
protestations  of  devoted  love.  Is  she  not  entitled  to  this  ?  Is 
she  just  then  to  be  told  that  her  attractions  have  ceased,  that  the 
marriage  has  faded  out  of  the  record,  that  new  charmers  have 
come  up,  that  she  may  go  among  the  brokers  in  love  and  find 
a  new  admirer  !  Where  is  her  husband,  where  his  now  indis- 
pensable sympathy,  where  her  home,  where  her  subsistence  ? 
By  whom  are  her  little  ones  to  be  directed  and  protected? 
What  would  life  be  worth  under  such  circumstances  ?  But 
attraction  has  ceased,  and  with  it  the  ties  of  marriage  !  What 
man  would  not  thank  God  for  the  great  mercy  of  creating  him 
free  from  the  curse  of  womanhood  !  What  affectionate  father 


304  PRACTICAL  CHRISTIAN  SOCIALISM. 

and  mother  would  not  prefer  to  bury  a  lovely  daughter,  rather 
than  to  launch  her  on  the  turbid  waters  of  sexual  promiscuity ! 
And  what  intelligent,  pure  maiden  would  not  choose  virginity, 
or  death,  rather  than  such  an  experience  ?  It  may  be  denied 
that  Free  Love  promiscuity  will  ever  work  in  this  way.  Be- 
lieve no  such  denials.  It  will,  in  numberless  cases,  so  surely 
as  water  runs  and  fire  burns.  The  principle  cannot  fail  to  bring 
forth  just  such  bitter  fruits.  It  will  degrade  and  wrong  woman 
outrageously  !  If  any  are  foolish  enough  to  try  the  experiment, 
they  will  find  it  so  to  their  sorrow. 

5.  Finally,  sexual  promiscuity,  having  poisoned  the  fountain 
heads  of  virtue  and  social  order,  will  send  untold  mischiefs 
down  their  streams  into  all  the  relations  and  concernments  of 
life.  Distrust,  suspicion,  jealousy,  contention,  hatred,  .revenge 
and  violence  will  run  to  seed  in  every  part  of  society.  It  will 
spring  up  between  pretended  lovers,  between  rivals,  between 
children,  between  neighbors,  between  coteries,  between  Com- 
munities. There  will  be  mutual  reproach,  insult,  resentment 
and  conflict.  Deadly  weapons,  penal  vengeance  and  every 
form  of  violent  antagonism  will  be  the  dernier  resort.  It  is 
proposed,  I  know,  by  our  theoretic  Free  Lovites,  to  have  no 
such  troubles.  All  are  to  be  intelligent,  refined,  circumspect, 
loving  and  harmonious,  when  promiscuity  shall  have  been  once 
fairly  inaugurated  !  Human  nature  will  then  have  ascended 
to  the  sphere  of  purity,  unselfishness  and  peace  !  It  will  have 
become  completely  regenerated  !  Is  there  so  great  a  simpleton 
as  to  believe  that  men  will  "  gather  grapes  of  thorns,  or  figs  of 
thistles"  ?  What  must  be  the  credulity  of  one  who  believes 
that  sexual  promiscuity  will  legitimately  produce  purity,  har- 
mony, peace,  and  bliss  among  mankind  !  Where  is  the  uniform 
testimony  of  history  ?  Where  that  of  observation  ?  Where 
that  of  bitter  experience  ?  Where  is  the  voice  of  reason  ? 
And  where  that  of  God  himself?  I  will  not  argue,  nor  declaim. 
I  am  as  certain  that  the  results  I  have  contemplated  will  ensue 
from  such  causes,  as  I  am  that  man  cannot  handle  pitch  without 
defilement,  nor  violate  the  eternal  laws  of  order  without 
involving  himself  in  sin  and  misery. 

These  are  my  principal  reasons  in  support  of  the  doctrine, 


CONSTITUTIONAL  POLITY.  365 

that  exclusive  sexual  communion  between  one  man  and  one 
woman,  is  essential  to  true  marriage. 

Inq.  I  cannot  gainsay  them.  I  am  confident  your  position 
is  impregnable.  But  I  fear  the  Free  Lovites,  as  you  call  them, 
will  feel  that  you  bear  down  too  hard  upon  them.  I  am  ac- 
quainted with  some  of  them ;  and  I  know  that  they  not  only 
claim  that  their  theory  (or  rather  theories,  for  they  are  various) 
ought  to  be  regarded  as  regenerative,  but  that  they  themselves 
are  highly  exemplary  in  sexual  morality. 

Ex.  Have  I  assumed  to  sit  in  judgment  on  their  personal 
motives  and  morals  ?  Have  I  not  already  said  that  I  must 
deal  with  theories,  doctrines  and  principles  in  view  of  inevita- 
ble practical  results — not  with  mere  personalities  ? 

Inq.  You  have.  But  will  they  not  feel  that  you  accuse, 
condemn  and  denounce  them  implicitly,  even  if  not  explicitly, 
as  responsible  for  the  abominable  practical  results  charged  upon 
their  principles  ? 

Ex.  That  may  be  ;  but  how  can  I  help  it  ?  If  I  do  not 
assail  their  personal  motives  and  morals,  how  can  they  com- 
plain ? 

Inq.  May  they  not  demand  more  respect  for  their  judgment, 
opinions,  theories  and  principles,  on  account  of  their  own  good 
motives  and  character  as  individuals  ? 

Ex.  If  they  do,  I  cannot  accord  it.  Some  of  the  greatest 
mischiefs  are  done  in  the  moral  and  social  world  by  public 
teachers  and  leaders  who  mean  well,  and  are  personally  very 
respectable.  Must  we  approve,  sanction  and  fellowship  them 
in  doing  these  mischiefs  ? 

Inq.  I  do  not  understand  how  this  can  be. 

Ex.  I  can  make  the  matter  plain  to  you  by  a  few  examples. 
You  know  I  am  a  strong  Teetotaller  or  radical  Temperance 
man.  Now  here  is  a  fine  gentleman,  of  numberless  good 
qualities  and  very  exemplary  morals.  He  tells  me  I  am  an 
ascetic  and  a  fanatic  on  the  subject  of  temperance  ;  that  he  is 
opposed  to  intemperance  as  much  as  I  can  be,  and  a  much  truer 
temperance  man  than  any  teetotaller  ever  was.  He  was  never 
drunk  in  his  life,  and  never  shall  be.  He  takes  only  a  little 
now  and  then,  of  the  choicest  liquors,  and  none  at  all  of  the 


366  PRACTICAL  CHRISTIAN  SOCIALISM. 

adulterated  stuff  wherewith  the  vulgar  herd  poison  themselves, 
He  thinks  Champagne  a  very  pleasant  and  harmless  beverage 
for  select  occasions.  True  temperance  consists  in  taking  just 
enough  and  none  too  much  of  wholesome  liquors  and  classical 
wines.  Thus  he  sets  himself  up  as  a  model  exemplar  of  true 
temperance,  and  denounces  teetotalism  as  contemptible  asceti- 
cism. And  all  the  drinkers  around,  both  hard  and  soft,  exclaim, 
Amen !  What  can  I  say  to  all  this  ?  I  say  that  this  very 
temperate  gentleman,  whether  he  intends  it  or  not,  is  doing 
more  ultimate,  absolute  mischief  than  any  ten  low  grog-sellers 
in  the  country  !  He  is  poisoning  the  streams  of  public  opinion 
at  their  fountain  heads.  He  is  keeping  a  Normal  School  of 
Intemperance,  whence  issue  every  year  numbers  of  highly 
intelligent  and  polished  young  gentlemen  and  ladies  to  echo 
his  pernicious  doctrines.  When  I  follow  these  demoralizing 
streams  down  to  the  dark  gulf  of  degradation,  crime,  pauperism 
and  ruin,  where  their  accumulated  evils  send  up  a  vile  stench 
to  heaven,  what  am  I  to  say  or  do  ?  Am  I  to  wring  my  hands 
and  dole  out  my  lamentations  over  all  this  mischief,  as  having 
happened  by  chance  ?  No  ;  I  shall  point  the  beholders  to  the 
high  places  whence  the  deadly  waters  have  descended  into  the 
marshes.  I  shall  direct  their  eyes  to  the  true  sources  of  all 
these  woes — those  clean  seeming  little  springs  in  the  moun- 
tain, where  stand  my  model  temperance  gentleman  and  his 
like  poisoning  the  waters  in  a  most  respectable  manner  !  Will 
those  innocent  gentlemen  take  offense  ?  If  they  do,  I  cannot 
help  it  ! 

Again.  I  profess  to  be  a  radical,  uncompromising  Anti- 
Slavery  man ;  contending  that  no  man  can  be  rightfully  held 
as  a  chattel  slave  at  all  under  any  circumstances.  But  here  is 
another  amiable  gentleman,  who  protests  that  he  is  as  much 
opposed  to  slavery  as  any  body,  only  he  hates  this  fanatical, 
ranting  Abolitionism  which  makes  slaveholding  a  sin  per  se. 
He  scholastically  and  ingeniously  argues,  that  slaveholding  is 
not  only  justifiable  in  many  cases,  but  .actually  a  great  blessing 
to  the  enslaved,  especially  when  not  abused.  He  makes  out 
so  clear  and  plausible  an  argument,  that  the  majority  all  around 
him  declare  their  hearty  Amen.  Now  this  man  holds  no  slaves 


CONSTITUTIONAL   POLITY.  367 

himself;  lie  protests  that  he  wants  none  for  his  own  use  ;  he 
even  resents  being  called  pro-slavery ;  and  in  fact  he  is  quite 
an  humble,  servant-like,  unassuming,  perhaps  pious  man.  He 
only  wants  to  demonstrate  that  those  who  wish  to  be  slave- 
holders may  be  the  best  of  republicans  and  Christians,  provided 
they  treat  their  slaves  as  decently  as  good  people  do  other  kinds 
of  cattle.  Am  I  obliged  to  assail  this  man's  personal  motives, 
habits  and  morals,  because  I  protest  against  and  denounce  his 
doctrine,  theory  or  principle  as  utterly  abominable  ?  I  will  go 
where  his  doctrine  ultimates  itself  in  practice  ;  i.  e.  to  the  slave 
auction,  to  the  negro  dealer's  pen,  to  the  plantation  field,  to  the 
huts  of  the  bondmen  and  women,  to  the  calaboose  and  its  whip- 
ping post,  and  to  the  hidden  scenes  where  masters  satiate  their 
lusts  in  begetting  new  victims  of  slavery  ad  libitum  !  I  will 
then  turn  back  upon  this  most  learned,  civil,  amiable,  and  it 
may  be  pious  gentleman,  and  tell  him  what  I  think  of  the 
school  he  teaches  !  I  will  bruise  the  head  of  this  pro-slavery 
serpent  just  where  it  looks  around  with  its  fascinating  eyes  of 
seeming  innocence  to  charm  the  unwary !  And  if  this  gives 
offense,  I  cannot  help  it.  I  am  at  war  with  causative  principles 
of  mischief — not  with  mere  persons. 

Once  more.  I  profess  to  be  a  Christian  Non- Resistant,  a 
radical  Peace  man — not  an  expediency  Peace  man — not  a 
commercial  Peace  man — not  a  fair  weather  Peace  man — nor  a 
defensive-war  Peace  man ;  but  a  Christian  Peace  man  on  the 
principle  that  it  is  never  right  to  inflict  a  known  absolute  inju- 
ry on  any  human  being.  Now  here  is  a  very  learned,  pious, 
meek  looking  clergyman,  who,  it  may  be,  never  fired  a  gun  in 
his  life,  and  can  hardly  bear  to  kill  a  rat  or  a  snake.  Yet  he 
studies  a  fortnight  to  write  an  elaborate  discourse,  in  which  he 
demonstrates  to  the  satisfaction  of  his  congregation,  that  my 
doctrine  of  Christian  Non-Resistance  is  rank  infidelity  and 
sheer  nonsense  ;  that  it  is  absolutely  necessary  and  right,  under 
certain  circumstances,  for  one  man  to  kill  another  in  self- 
defense  ;  that  injury  must  in  many  cases  be  resisted  with 
deadly  injury  ;  that  government  ought  to  inflict  death  on  capital 
criminals,  except  in  cases  open  to  special  pardon ;  that  nations 
are  perfectly  justified  in  waging  the  most  destructive  wars  in 


363  PRACTICAL  CHRISTIAN  SOCIALISM. 

a  righteous  cause  ;  and  that  mankind,  either  individually  or 
collectively,  are  competent  judges  when  to  inflict  death  and  all 
lesser  injuries  on  the  offending  party.  To  all  this  the  delight- 
ed hearers  respond,  Amen !  What  shall  I  say  ?  Must  I  at- 
tack this  very  meek,  peaceable,  harmless,  pious,  learned,  argu- 
mentative and  rhetorical  preacher,  and  prove  him  to  be  a  man 
of  blood  ?  Every  body  about  him  knows  that  he  is  personally 
an  inoffensive  man  ;  and  he  solemnly  protests  that  he  has  a 
great  horror  of  war.  He  even  prays  that  it  may  speedily 
come  to  an  end  throughout  the  earth,  and  believes  it  will  in  the 
millennium.  I  will  not  stop  to  convict  him  of  murder.  I  will 
go  to  the  gallows,  to  the  muster-ground,  to  the  battle-field,  to 
the  sea-fight,  to  the  haunts  of  violence  where  dirks  and  pistols 
settle  disputes  !  There  I  will  contemplate  the  legitimate 
workings  of  that  accursed  principle  which  justifies  a  resort  to 
deadly  injury  in  self-defense,  and  a  righteous  cause.  I  will 
not  pounce  on  the  hangman,  nor  on  the  poor  tool  of  a  soldier 
who  kills  men  he  never  saw  before  for  seven  dollars  a  month 
and  his  rations,  nor  on  the  dirk  and  pistol  ruffian  who  stabs  his 
drunken  assailant  in  self-defense  in  a  gambling  den  or  a  brothel. 
It  is  the  head  of  this  fighting  serpent  that  must  be  bruised — 
not  the  tail.  I  shall  lay  the  axe  at  the  root  of  the  tree.  I  shall 
denounce  the  false  principle,  the  evil  doctrine  of  his  harmless 
reverence  who  preached  that  admirable  pro-war  discourse. 
And  if  he,  and  ten  thousand  such  as  he,  will  continue  to  justify 
the  murderous  principle  which  renders  this  earth  an  Acelda- 
ma, I  shall  do  my  duty  !  If  they  take  offense,  I  cannot  help 
it.  If  they  plead  that  they  are  good  men  and  mean  well,  I 
shall  nevertheless  denounce  the  mischievous  leaven  of  their 
doctrine  as  it  deserves. 

And  so  must  I  deal  with  this  Free  Love,  sexual  promiscuity 
doctrine  and  its  advocates.  What  if  they  do  mean  no  harm  ? 
What  if  they  mean  well  ?  What  if  personally  they  are  sexual 
moralists  of  the  first  water  ?  My  warfare  is  with  their  doctrine 
and  the  working  leaven  of  its  main  principle.  Here  is  a  most 
modest,  chaste  looking,  circumspect  sentimentalist,  socialist, 
spiritualist,  philosopher,  physiologist,  universal  reformer,  or  re- 
ligious perfectionist.  Grant  that  he  never  committed  actual 


CONSTITUTIONAL    POLITY.  369 

adultery,  fornication  or  lasciviousness  in  his  life.  Make  him 
personally  as  pure  and  spotless  as  you  please.  But  this  most 
excellent  man  is  as  busy  as  a  bee,  with  pen  and  tongue,  in 
public  and  in  private,  trying  to  convince  all  the  susceptible, 
that  every  kind  of  external  restraint,  even  that  of  sacred  cove- 
nant deliberately  made,  and  of  public  opinion,  ought  to  be  taken 
off  from  sexual  intercourse  ;  that  all  ought  to  be  left  perfectly 
free  to  follow  their  attractions  ;  that  there  ought  to  be  no  mar- 
riages under  contract  of  life-long,  exclusive  intercommunion  ; 
that  when  a  couple  cease  to  be  mutually  attractive,  and  either 
party  is  attracted  to  a  new  object,  there  is  no  longer  any  real 
marriage  between  them,  and  it  is  adultery  for  them  to  live  as 
man  and  wife ;  that  it  is  nothing  but  selfishness  in  a  man  to 
insist  that  a  woman  shall  confine  herself  to  him,  or  in  a  woman 
to  insist  that  a  man  thall  confine  himself  to  her ;  that  pure  love 
among  a  perfect  people  would  be  Free  Love,  promiscuous  and 
common,  yet  pure ;  that  every  woman  ought  to  choose,  from 
time  to  time,  who  among  her  male  friends  shall  be  the  father 
of  each  desired  child ;  that  every  man  has  a  natural  right  to 
hold  sexual  intercourse  with  any  woman  who  is  willing  he 
should  do  so ;  and  that  the  only  concern  in  all  these  cases 
should  be  to  enjoy  Free  Love  without  physiological  abuses,  in 
a  scientific,  philosophical,  refined  and  holy  way  !  These  are 
his  doctrines  and  principles.  He  has  never  carried  them  into 
practice  himself,  and  never  may,  at  least  till  he  has  a  strong 
temptation  and  a  good  opportunity.  But  he  is  continually 
shocked,  disgusted  and  distressed  by  the  existing  abuses  of  the 
marriage  institution,  and  by  the  sexual  restrictions  under  which 
poor  humanity  now  groans  !  He  feels  impressed  and  impelled 
to  denounce  marriage  as  it  is,  and  yearns  for  the  happy  day 
when  every  man  and  woman  shall  enjoy  social  freedom  as 
seemeth  to  them  right  in  their  own  eyes  ;  when  Free  Love  pro- 
miscuity shall  emancipate  the  human  race,  and  all-attractive, 
all-perfect  amativeness  prevail  from  pole  to  pole  !  Now  shall 
I  bid  this  nice,  chaste,  moral  man  God-speed  in  promulgating 
such  principles,  when  I  have  not  a  doubt  that  incalculable  evil 
and  misery  will  be  the  inevitable  practical  result  of  their  adop- 
tion ?  Must  I  have  so  much  respect  for  such  men,  their  wisdom, 
47 


370  PRACTICAL   CHRISTIAN  SOCIALISM. 

their  chastity,  good  intentions  and  perfect  holiness,  as  to  refrain 
from  denouncing  their  abominable  doctrines  ?  No  ;  I  shall  do 
my  duty  as  I  apprehend  it ;  and  if  I  give  offense,  I  cannot  help 
it.  In  conclusion  on  this  point,  I  ask,  in  the  name  of  God  and 
humanity,  what  necessity  or  demand  there  is  for  this  Free  Love 
promiscuity  ?  Who  is  suffering  for  want  of  this  kind  of  free  • 
dom  ?  Not  the  vicious  and  the  licentious,  certainly.  They 
would  only  abuse  it.  Not  those  w^ho  have  become  preeminently 
pure,  spiritually  minded  and  perfect  in  holiness.  They  must 
have  got  beyond  dependence  on  such  gratifications.  Who  then 
are  suffering  from  restriction  and  privation  in  respect  to  sexual 
indulgence  ?  Let  us  know  what  class  of  persons  need  this 
enlargement  of  their  limits.  Whoever  they  may  be,  one  thing 
is  certain,  that  the  liberty  demanded  for  them  will  be  the  lib- 
erty of  making  themselves  miserable  slaves  to  their  own  de- 
luded passions  !  Do  you  now  understand  me  ? 

Inq.  Perfectly.  You  have  spoken  too  plainly  to  be  misun- 
derstood. Your  illustrations  have  been  exceedingly  instructive, 
as  well  as  impressive.  I  see  where  you  stand,  why  you  take 
your  position,  and  why  you  maintain  it  with  such  fidelity.  I 
believe  no  one  can  justly  complain  of  you  for  doing  your  duty 
in  withstanding  what  appear  to  you  to  be  false  and  demoraliz- 
ing principles,  however  they  may  appear  to  their  own  promul- 
gators.  I  wish  now  to  inquire  briefly  into  the  truth  of  your 
third  point,  viz :  that  the  bonds  of  marriage  are  dissolved  by 
death.  I  do  not  like  to  think  so.  The  great  Swedenborg,  and 
many  noble  minds  since  his  time,  have  maintained  that  true 
marriage  is  for  eternity.  I  delight  in  that  doctrine,  and  should 
give  it  up  with  great  reluctance.  The  doctrine  is  that  sex  is 
of  the  soul,  in  the  interior  spiritual  constitution  of  human  be- 
ings, not  of  the  flesh ;  that  each  male  has  his  appropriate  female 
counterpart  somewhere  in  the  great  world  of  souls ;  that  the 
true  pair  will  certainly  come  together  after  death,  if  not  in  this 
life ;  and  that  if  good  they  will  mutually  enjoy  unspeakable 
bliss  with  each  other  to  all  eternity. 

Ex.  To  my  mind  nothing  in  the  Christian  revelation  declares 
what  will  be  the  precise  relations  of  male  and  female  in  the 
immortal  state.  That  the  distinction  of  sex  may  continue  for- 


CONSTITUTIONAL   POLITY.  371 

ever  in  some  of  its  peculiarities,  as  founded  in  the  soul  of 
human  nature,  is  very  probable.  That  husbands  and  wives, 
parents  and  children,  relatives  and  friends,  who  are*  congenial 
and  true  to  each  other  in  this  life,  will  sustain  endearing  inti- 
macies in  the  future  state,  I  do  not  doubt.  But  how  exclusive 
any  of  those  intimacies  will  be  is  to  me  uncertain.  All  will  be 
right  we  may  rest  assured.  If  others  know  or  believe  with 
particularity  how  it  will  be,  I  need  not  dispute  them,  and  shall 
not.  But  however  it  may  actually  be  in  the  next  life,  the 
Christian  revelation  treats  of  marriage  in  this  world  as  confin- 
ed to  this  world,  so  far  as  concerns  the  exclusive  sexual  inti- 
macy of  the  parties.  It  leaves  the  man  and  the  woman  free 
after  the  death  of  a  companion  to  marry  again.  Reason,  I 
think,  does  the  same.  If  it  be  really  true  that  there  is  mar- 
riage in  heaven,  as  Swedenborg  saw,  and  as  others  teach,  it 
must  be  different  in  two  most  important  respects  from  earthly 
marriage.  1.  The  marriage  there  will  be  perfect ;  the  true  pair 
will  come  together  by  instinct  without  a  possible  mistake. 
2.  There  will  be  no  procreation  of  children.  This  radical  dif- 
ference between  earthly  and  heavenly  marriage  justifies  the 
Christian  position  of  treating  the  latter  as  having  no  necessary 
connection  with  the  former.  For  granting  that  men  and  women 
will  be  paired  together  in  perfect  and  eternal  marriage  in  the 
immortal  state,  where  they  are  to  have  no  children  nor  unpleas- 
ant care,  it  would  be  quite  impracticable  to  adjust  earthly  mar- 
riages to  such  a  theory.  Let  us  look  at  the  difficulties  which 
would  arise.  1.  All  marriages  in  which  the  true  pair  for  eter- 
nity did  not  come  together  must  be  false  and  virtually  adul- 
terous. 2.  It  is  so  extremely  uncertain  who  do  belong  together 
for  eternity,  that  with  the  best  of  intentions  a  mistake  must  be 
made  at  least  three  times  out  of  every  four,  if  not  nine  out 
of  ten.  3.  People  would  suspect  a  mistake  quite  as  often 
as  there  really  was  one,  and  would  be  looking  around  to  find 
their  true  mate ;  which,  whether  successful  or  not,  would  be 
sure  to  increase  their  discontent  at  home.  4.  In  many  cases, 
if  they  really  believed  they  were  living  in  virtual  adultery 
with  the  companion  they  were  tied  to,  they  would  lug  in  relig- 
ion to  sanction  the  greedy  demands  of  insane  amativeness  in 


372  PRACTICAL  CHRISTIAN  SOCIALISM. 

favor  of  separation  and  the  trial  of  a  new  chance  in  the  mat- 
rimonial lottery.  5.  Others  would  come  to  the  conclusion,  that 
they  were  mismated  at  home,  but  that  they,  knew  who  their 
true  companions  probably  were,  and  that  sexual  communion 
with  a  dear  congeuial  soul  must  be  innocent  in  the  sight  of 
God.  Hence  spiritual  wives  and  husbands  would  become 
numerous,  and  proportionate  discord  would  reign  among  tem- 
poral ones.  And  to  complicate  all  these  difficulties  still  more, 
almost  every  married  pair,  however  ill-matched,  contrive  to  be 
blessed  with  more  or  less  children — all  of  whom  need  nourish- 
ment, clothing,  shelter,  education  and  sundry  other  comforts  of 
life.  So  it  is  easy  to  see  how  impracticable  it  would  be  to 
adjust  mortal  and  immortal  marriages,  even  if  we  believed  in 
the  latter.  It  is  wise  therefore,  in  my  judgment,  to  leave  this 
matter  where  Christ  left  it,  and  to  treat  of  marriage  in  this 
world  as  terminating  at  death.  Whatever  of  marriage  there 
may  be  in  the  angelic  world  will  be  regulated  wisely  by  the 
laws  of  that  world. 

Inq.  I  see  now  the  difficulties  which  would  embarrass  any 
attempt  to  adjust  marriages  in  this  mortal  state  to  the  marriages 
of  the  heavenly  world,  and  though  I  cannot  relinquish  my 
persuasion  that  there  is  su'ch  an  eternal  relation  between  some 
pairs  here  on  earth,  and  will  be  between  all  true  pairs  of  the 
redeemed,  I  must  concede  that  your  ground  is  the  only  one 
which  would  prove  tenable  in  general  practice. 

Ex.  Having  shown,  by  definition  and  exposition,  what  mar- 
riage is  in  its  capital  peculiarities,  I  will  proceed  in  our  next 
Conversation  to  consider  its  principal  objects  and  cardinal 
requisites. 


CONSTITUTIONAL    POLITY.  373 


CONVERSATION  XIII. 

MARRIAGE. — II.  What  the  principal  objects  of  marriage  are — They  are  three, 
viz  :  1,  Sympathetic  companionship  ;  2,  Mutual  improvement  and  progress ; 
3,  The  rearing  of  good  offspring — The  last  not  in  all  cases  an  object — Pa- 
rents in  a  high  degree  responsible  for  the  number  and  quality  of  their 
offspring — False  notions  of  God's  Providence — Elucidation  of  the  three 
objects  of  marriage — III.  What  the  cardinal  requisites  of  marriage  are — 
Seven  important  ones  specifically  stated — Analysis  of  amativeness — Seven 
errors  to  be  avoided — Seven  precepts  relating  to  amativeness — Conclusion — 
Divorce  to  be  considered  in  the  next  Conversation. 

Ex.  I  am  next  to  show, 

II.  What  the  principal  objects  of  marriage  are.  Every  ra- 
tional, conscientious  and  enlightened  person  will  enter  into 
marriage  with  certain  important  objects  in  view.  Such  a 
person  will  not  rush  into  it  thoughtlessly  and  presumptuously. 
The  legitimate  objects  of  marriage  may  all  be  included  in  three 
principal  ones,  viz :  1.  Sympathetic  companionship.  2.  Mu- 
tual improvement  and  sympathy.  3.  The  rearing  of  good 
offspring. 

Inq.  Are  no  other  objects  justifiable  ? 

Ex.  None  radically  incompatible  with  the  three  I  have 
specified. 

Inq.  Must  those  who  enter  into  marriage  do  so  with  all  three 
of  these  cardinal  objects  in  view? 

Ex.  Excepting  the  third,  in  some  cases. 

Inq.  In  what  cases  ? 

Ex.  Cases  wherein  the  age  of  child-bearing  may  have  pass- 
ed. Cases  wherein  the  capacity  for  it  may  be  known  not  to 
exist.  And  cases  wherein  ill  health,  or  the  peculiar  circum- 
stances of  one  or  both  the  parties,  render  it  improper  to  attempt 
rearing  offspring.  In  all  other  cases  the  three  objects  should  be 
deliberately  contemplated  before  actually  entering  into  marriage, 


1 

374  PRACTICAL   CHRISTIAN  SOCIALISM. 

and  kept  distinctly  in  view.  The  first  and  second  are  to  be 
held  always  fundamental  and  indispensable. 

Jnq.  You  seem  to  speak  of  rearing  offspring  just  as  if  the 
married  pair  had  the  whole  power  and  responsibility  of  determ- 
ining the  matter.  I  thought  it  was  generally  held  that  God 
determined  it ;  that  every  woman  must  have  her  number  of 
children  ;  and  that  the  parents  have  no  discretionary  responsi- 
bility about  the  results  of  their  sexual  communion. 

Ex.  There  are  such  errors  and  follies  as  these  in  the  popular 
mind  ;  but  they  must  be  excluded  from  our  Practical  Christian 
Republic.  The  true  doctrine  is,  that  God  has  given  married 
pairs  large  discretionary  power  to  determine  whether  they  will 
have  children  or  not,  when  they  will  have  them,  how  many 
and  of  what  general  constitution  ;  and  that  they  are  to  be  held 
in  a  high  degree  responsible  for  the  number  and  quality  of  the 
offspring  they  bring  into  the  world.  Of  course  there  are  limi- 
tations, qualifications  and  exceptions  to  this  doctrine ;  but  it 
is  substantially  sound.  Therefore  I  affirm  that  no  child  ought 
ever  to  be  generated,  without  a  deliberate  design,  understand- 
ing and  harmonious  agreement  of  the  parents.  It  may  not  be 
in  human  power  to  determine  that  a  child  shall  come  into  the 
world,  nor  to  command  all  the  conditions  necessary  to  have  a 
proper  and  well-constituted  one ;  but  it  is  in  human  power  to 
refrain  from  generating  children  at  improper  times,  and  under 
known  unpropitious  circumstances.  And  if  men  and  women 
are  guilty  of  perpetrating  such  wrongs,  God  and  society  have 
a  right  to  hold  them  responsible,  according  to  the  measure  of 
their  light  and  ability.  I  shall  say  more  on  this  point  hereafter. 

Inq.  It  appears  to  me  that  your  doctrine  is,  or  at  least  ought 
to  be  true ;  but  it  is  a  very  radical  and  revolutionary  one.  It  will 
go  down  hard  with  the  multitude  ;  and  our  old  fashioned  think- 
ers will  charge  you  with  setting  at  nought  the  special  Provi- 
dence of  God. 

Ex.  I  think  I  fully  explained  my  views  of  divine  Providence, 
in  Conversation  VI.,  Part  I,  while  treating  of  retribution  and 
natural  laws.  There  is  a  sense  in  which  it  is  true,  that  God 
giveth  and  taketh  away  our  children,  numbereth  the  hairs  of 
our  heads,  directeth  our  steps,  heareth  the  ravens  when  they 


CONSTITUTIONAL    POLITY.  375 

cry,  feedetli  the  young  lions  when  hungry,  noteth  the  falling 
sparrow,  and  presideth  over  all  things,  small  as  well  as  great. 
There  is  a  sense  in  which  he 

"  Warms  in  the  sun,  refreshes  in  the  breeze, 
Glows  in  the  stars,  and  blossoms  in  the  trees, 
Lives  through  all  life,  extends  through  all  extent, 
Spreads  undivided,  operates  unspent." 

But  all  this  takes  place  in  a  wise  order  of  processes  accordant 
with  the  various  gradations  of  being,  and  the  appropriate  de- 
velopment of  each  kind.  Human  nature  takes  its  place,  and 
is  governed  according  to  its  inherent  capabilities.  God  adjusts 
his  providence  and  government  to  man's  peculiar  constitution, 
as  one  of  the  links  in  the  great  chain  of  existence.  So  far  as 
he  is  a  moral  agent,  God  treats  him  as  such.  He  holds  him 
responsible  and  governs  him  as  such.  All  his  providence  over 
and  toward  him  is  in  proper  correspondence  with  the  constitu- 
tional capabilities  of  his  nature.  What  sense  then  is  there  in 
man's  ignoring  or  repudiating  his  responsibilities  ?  What  justice 
in  his  making  God  responsible  for  acts  which  have  been  left 
to  man's  own  discretion?  Or  because  the  divine  government 
follows  him  perpetually  through  all  the  uses  and  abuses  of  his 
individual  and  social  agency,  what  propriety  is  there  in  his 
ascribing  to  special  Providence  all  the  results  of  his  own  dis- 
orderly conduct  ?  Shall  a  man  get  drunk,  and  lay  his  misdeeds 
or  mishaps  to  God's  special  Providence  !  Shall  he  murder,  lie, 
steal,  or  beget  an  idiot,  and  charge  the  effects  of  his  crimes  on 
God  !  Shall  a  married  pair  indulge  their  lusts  without  stint  or 
reason,  and  say  that  God  causes  all  the  deformity,  impotence 
and  constitutional  defects  of  their  children  !  We  have  had 
enough  of  this  pernicious  superstition.  As  well  might  a  man 
plant  garden  seeds  in  a  damp  dark  cellar,  or  on  a  naked  rock, 
or  in  a  briar  jungle,  and  expect  the  same  results  as  if  he  had 
placed  them  in  the  well  situated,  well  prepared  soil  of  a  first 
rate  garden  !  God  requires  good  conditions  and  circumstances, 
in  order  to  the  production  of  good  results.  And  whatever  he 
can  do,  he  does  not  choose  to  dispense  with  these  requisites. 
Therefore  man  is  responsible  for  neglecting  or  refusing  to  con- 
form to  the  clearly  indicated  will  of  God.  If  he  desires  good 


376  PRACTICAL  CHRISTIAN  SOCIALISM. 

vegetables,  good  animals,  or  good  offspring,  he  must  carefully 
comply  with  his  Creator's  requirements.  "  God  helps  those 
who  help  themselves."  He  gives  results  according  to  the  laws 
of  eternal  order.  And  all  this  is  as  true  of  rearing  human  off- 
spring, as  of  obtaining  any  other  results  in  nature.  Let  this 
be  considered  settled. 

Inq.  Very  well ;  please  proceed  in  your  usual  method  to 
explain  and  illustrate  the  three  cardinal  objects  of  marriage. 

Ex.  1.  Sympathetic  companionship.  I  mean  by  companion- 
ship in  marriage  a  mutually  respectful,  cordial,  confidential, 
coequal  intimacy — the  relationship  of  real  companions,  as 
distinguished  from  that  of  master  and  slave,  ruler  and  subject, 
numeral  and  cypher,  proprietor  and  property,  superior  and 
inferior.  By  sympathetic  companionship,  I  mean  a  loving, 
congenial,  trustful  companionship,  in  which  the  husband  and 
wife  not  only  recognize  and  treat  each  other  as  coequal  part- 
ners, but  feel  a  hearty  interest  in  each  other's  ruling  loves,  aims, 
pursuits  and  responsibilities. 

Inq.  But  can  it  be  expected  that  many  married  couples  will 
realize  the  bliss  of  such  a  sympathetic  companionship  ?  It 
would  be  too  complete  a  heaven  for  this  gross  earth.  The 
leading  inclinations,^  feelings,  motives,  ambitions,  tastes,  pursuits, 
habits  and  peculiarities  of  individuals  are  so  various  and  con- 
flicting in  both  sexes,  that  it  seems  to  me  almost  impossible  to 
bring  a  man  and  a  woman  together  without  considerable  dis- 
similarities. 

Ex.  Sympathetic  companionship,  as  I  understand  it,  does  not 
require  perfect  similarity.  This  is  neither  possible  nor  desira- 
ble. Indeed,  there  are  many  dissimilarities  of  male  and  female 
which  render  them  the  proper  counterparts  and  complements 
of  each  other,  like  the  cup  and  ball.  But  if  their  dissimilarities 
are  of  a  nature  to  breed  disgusts  and  antipathies,  they  will  be 
fatal  to  high  connubial  happiness.  It  is  these  radical  and  irrec- 
oncilable differences  that  I  deprecate  as  incompatible  with 
sympathetic  companionship.  No  matter  how  much  a  husband 
and  wife  are  unlike  each  other,  if  they  heartily  sympathize  and 
cooperate  on  all  the  important  points  felt  by  either  to  be  essen- 
tial to  happiness.  But  suppose  they  are  sympathetic  in  only 


CONSTITUTIONAL   POLITY.  377 

one,  two  or  three  particulars,  and  antipathetic  or  exceedingly 
cold  in  all  the  remaining  important  interests  of  life.  Suppose 
one  is  very  religious,  and  the  other  decidedly  irreligious  ;  that 
one  is  tenderly  conscientious,  and  the  other  exceedingly  un- 
scrupulous ;  that  one  is  benevolent,  and  the  other  very  selfish ; 
that  one  is  intellectual,  and  the  other  quite  unintellectual ;  that 
one  is  social,  and  the  other  anti-social ;  that  one  is  domestic, 
and  the  other  perpetually  agog  after  pleasure  abroad ;  that  one 
is  an  inquirer,  investigator,  reformer  and  progressive,  and  the 
other  exactly  the  reverse ;  that  one  finds  supreme  delight  in 
bettering  the  condition  of  humanity,  and  the  other  in  making 
money,  showing  off,  or  in  some  way  pampering  self ;  that  one 
is  devoted  to  the  arts  and  sciences,  or  to  some  active  and  re- 
sponsible profession,  and  the  other  to  frivolous  amusements ; 
in  fine,  that  one  dislikes  and  is  disgusted  with  nine  things  out 
of  ten  which  are  the  delight  of  the  other.  Or  suppose  that  one 
is  cowered  down,  domineered  over  and  made  a  trembling  slave 
by  the  other.  What  coldness,  alienation,  distrust  and  misery 
must  reign  between  such  ill-matched  pairs  !  We  all  want 
sympathetic  companions ;  some  one  to  love  and  confide  in  above 
every  other  ;  some  one  who  will  love  us,  confide  in  us  and  take 
pleasure  in  sharing  our  joys  and  sorrows ;  some  one  in  whose 
darling  pursuits  we  can  cheerfully  cooperate ;  some  one  who 
will  delight  in  our  delights,  and  be  truly  a  help-meet.  If  we 
marry  and  fail  of  this  sympathetic  companionship,  we  may 
possibly  endure  it  without  public  complaint,  and  even  without 
private  contention,  but  we  cannot  enjoy  much  real  connubial 
happiness.  To  all  such  couples  marriage  brings  disappoint- 
ment, mortification  and  a  frequently  painful  sense  of  failure. 

Inq.  And  yet  how  many  such  marriages  there  are  !  Why  is 
it  so? 

Ex.  It  is  no  wonder  at  all.  The  greater  wonder  is,  that  we 
have  so  many  tolerable  matches.  What  have  the  generality 
of  people  known  concerning  the  cardinal  objects  and  requisites 
of  justifiable  marriage  ?  What  is  ordinary  match-making  and 
courtship  but  a  game  of  hide-and-seek,  in  which  it  is  almost 
unbecoming  to  act  soberly  and  rationally?  How  few  know 
themselves,  or  their  intended  companions,  or  what  each  should 
48 


373  PRACTICAL   CHRISTIAN  SOCIALISM. 

possess  as  indispensable  qualifications  for  a  happy  marriage  ! 
Who  stops  to  ascertain  and  consider  whether  there  is  a  fair 
probability  of  sympathetic  companionship  between  the  parties? 
Somehow  and  to  some  extent  they  are  "  in  love."  So  they 
make  haste  to  put  on  the  nuptial  yoke,  not  dreaming  that  it  will 
ever  gall  their  necks.  They  pass  a  few  months,  or  perhaps 
years,  under  the  magic  spell  that  entranced  them,  when  to  their 
great  astonishment  they  come  to  themselves  and  find  two  be- 
ings bound  together  for  life  who  are  sympathetic  companions 
in  scarcely  two  things  important  to  solid  happiness.  Is  it  at  all 
strange  ?  They  came  together  ignorantly,  •without  consideration, 
at  random,  and  in  a  mere  passion.  I  repeat  what  I  before  said, 
the  wonder  is  that  so  many  matches  are  tolerable.  There  is 
need  of  a  great  reform.  But  I  will  proceed. 

2.  Mutual  improvement  and  progress.  This  is  the  second 
cardinal  and  indispensable  object  of  justifiable  marriage.  It  is 
perfectly  accordant  with  the  first,  just  now  considered.  I  mean 
by  mutual  improvement  and  progress,  physical,  intellectual, 
moral  and  spiritual  improvement  and  progress.  The  husband 
and  the  wife  ought  both  to  be  gainers  by  their  union ;  gainers 
physically,  intellectu  ally,  morally  and  spiritually.  Neither  should 
use  up  the  other.  Neither  should  make  a  mere  convenience 
of  the  other.  Neither' should  thrive  at  the  expense  of  the  other. 
They  are  to  be  mutual  helpers.  In  all  that  relates  to  health 
and  the  physical  comforts  of  life,  they  ought  to  improve  each 
other's  condition.  But  especially  ought  they  to  be  mutual  help- 
ers in  intellectual,  moral  and  spiritual  progress.  In  useful 
knowledge,  in  genuine  goodness,  in  all  that  expand^,  elevates 
and  purifies  the  soul,  marriage  should  minister  to  the  absolute 
progress  of  both  husband  and  wife.  And  no  two  persons  should 
ever  decide  to  enter  into  this  sacred  union,  without  considering 
whether  it  is  probable  they  can  promote  each  other's  improve- 
ment and  progress,  nor  without  a  mutual  understanding  that 
this  shall  be  a  cardinal  object  of  their  intimate  relationship. 
They  ought  to  regard  each  other  as  really  immortal  beings, 
tabernacled  for  this  life  in  flesh  and  blood,  but  destined  to  a 
vast  future  of  progress,  which  will  be  greatly  advanced  or  re- 
tarded by  their  conduct  here  on  earth.  And  in  view  of  all  this, 


CONSTITUTIONAL    POLITY.  379 

both  should  firmly  resolve  never  to  be  a  hindrance  but  always 
a  help  to  the  other.  With  sympathetic  companionship  and 
mutual  improvement  in  a  good  degree  realized  as  the  funda- 
mental objects  of  marriage,  how  great  a  blessing  would  it  be  to 
the  connubial  pair  and  to  all  around  them  ! 

Inq.  Every  such  marriage  would  be  a  miniature  heaven ;  and 
a  general  order  of  society  in  which  such  marriages  abounded 
would  be  a  complex  social  heaven  on  earth.  I  wish  I  could 
hope  for  a  great  Practical  Christian  Republic,  such  as  you 
dream  of,  distinguished  by  the  prevalence  of  such  elevated 
conjugal  unions.  But  when  I  look  at  things  as  they  are,  I  fear 
your  magnificent  reform  can  never  be  consummated.  Yet  let 
not  my  unbelief  discourage  you,  nor  detain  you  from  proceeding 
with  your  exposition. 

Ex.  3.  The  rearing  of  good  offspring.  This  is  the  third  grand 
object  of  marriage.  It  is  a  laudable,  a  noble,  a  sublime  object. 
There  cannot  be  a  more  important  and  sacred  one.  To  be  the 
parents  and  educators  of  good  offspring — of  incipient  angels 
and  archangels,  who  are  to  shine  as  stars  in  the  spiritual  firma- 
ment of  heaven  forever  and  ever,  is  an  office  and  a  privilege 
the  real  dignity  and  responsibility  of  which  few  have  yet  wor- 
thHy  considered.  All  married  pairs  cannot  become  parents, 
however  willing  or  desirous.  And  some  that  might  become 
such  ought  not  to  undertake  the  responsibility ;  because  they 
cannot  do  so  under  right  conditions.  We  have  no  right  to 
bring  children  into  the  world  marked  by  deformity,  saturated 
with  disease,  imbecile  in  intellect,  low  in  moral  capability,  and 
overloaded  with  intolerable  disadvantages.  It  is  our  imperative 
duty  to  be  sure  that  we  can  command  the  requisite  conditions 
for  rearing  good  offspring,  or  else  to  abstain  from  procreation. 
I  mean,  by  good  offspring,  children  of  proper  physical  conform- 
ation and  health,  fair  intellect,  decent  moral  sentiment,  and 
tolerable  capabilities  ;  such  as  with  good  advantages  of  educa- 
tion will  be  blessings  to  themselves,  their  families  and  human 
society.  I  have  already  said  that  no  child  should  be  called  into 
being  except  with  the  deliberate  design  and  a  harmonious  un- 
derstanding of  the  parents.  I  repeat  it.  But  parents  who  are 
living  in  sympathetic  companionship,  and  sincerely  endeavor- 


380  PRACTICAL  CHRISTIAN  SOCIALISM. 

ing  to  promote  each  other's  spiritual  as  well  as  intellectual 
improvement,  will  find  no  difficulty  in  conforming  to  this  doc- 
trine. Such  parents  will  be  qualified  both  to  procreate  and  to 
educate  good  offspring.  Actualizing  the  first  two  grand  objects 
of  marriage,  it  will  be  comparatively  easy  for  them  to  achieve 
the  third.  And  how  glorious  an  achievement !  How  beautiful, 
how  admirable  the  spectacle  of  a  family  of  healthful,  intelligent, 
affectionate,  virtuous,  well  educated  sons  and  daughters,  all 
generated  in  love  and  wisdom  by  parents  who  are  what  they 
ought  to  be  themselves,  and  are  harmoniously  endeavoring  to 
render  their  offspring  such  !  Blessings  ineffable  cluster  around 
such  parents  and  such  children  through  all  their  earthly  life,  and 
will  be  multiplied  to  them  forever  in  the  immortal  state ;  be- 
cause they  live  and  act  in  essential  harmony  with  the  eternal 
divine  order. 

Inq.  I  contemplate  your  picture  with  all  the  admiration  you 
can  desire  ;  and  I  can  easily  elaborate  it  into  all  the  details  of 
a  family  paradise.  Yet  I  cannot  forget  that  it  is  an  ideal,  rath- 
er than  a  real  thing  of  life — a  picture  of  what  ought  to  be  com- 
mon, and  perhaps  may  be  in  some  possible  future  of  our  race, 
but  of  what  now  rarely  exists. 

Ex.  True  it  rarely  exists  in  the  present  order  of  society ;  but 
the  fact  that  it  exists  at  all  should  encourage  us  to  hope  it  may 
become  common. 

Inq.  How  can  it  become  common  ? 

Ex.  By  the  diffusion  of  knowledge,  and  by  persistent  efforts 
to  comply  with  the  cardinal  requisites  of  true  marriage. 

Inq.  These  requisites  you  have  promised  to  set  forth. 

Ex.  I  have,  and  will  now  proceed  to  do  so. 

III.  What  the  cardinal  requisites  of  marriage  are.  If  the 
principal  objects  of  marriage,  of  which  I  have  just  been  treat- 
ing, are  attainable,  it  can  only  be  done  by  complying  with  the 
requisites  of  divine  order.  God  allows  nothing  great  and  good 
to  be  accomplished  without  proportionate  pains.  This  is  espe- 
cially true  of  human  improvement.  All  processes  have  their 
appropriate  requisites  to  success,  and  all  results  are  dependent 
more  or  less  on  conditions.  Means  are  indispensable  to  ends. 
Marriage  is  no  exception.  Suppose  then  that  a  number  of 


CONSTITUTIONAL  POLITY.  381 

men  and  women  are  sincerely  desirous  of  knowing  the  condi- 
tions required  to  ensure  successful  and  happy  marriages.  To 
such  I  should  reply  substantially  as  follows  : 

1.  A  good  general  education  is  requisite.  What  such  an  ed- 
ucation is  I  have  endeavored  to  show  in  our  Conversations  on 
that  subject.  I  will  not  repeat  my  words,  but  simply  refer  to 
the  exposition  already  given. 

Ing.  But  if  men  and  women  must  have  received  such  an 
education,  physical,  aflectional,  intellectual,  industrial,  econom- 
ical, social  and  religious,  in  order  to  be  qualified  for  marriage, 
the  present  generation  would  be  precluded  from  marriage  alto- 
gether. None  of  us  have  been  thus  thoroughly  educated. 
Nevertheless  people  will  marry. 

Ex.  No  doubt  of  that.  But  I  cannot  promise  them  that  they 
will  marry  so  successfully  as  to  secure  great  happiness.  I  do 
not  forbid  them  to  marry.  But  I  am  quite  sure  that  just  so  far 
as  their  education,  tried  by  my  standard,  is  radically  defective, 
they  will  make  imperfect  husbands  and  wives.  Still  their 
matches  may  be  very  tolerable.  It  must  however  be  consid- 
ered, that  many  persons  have  been  partially  educated  in  conso- 
nance with  my  standard,  and  some  perhaps  thoroughly  enough 
to  enter  happily  into  connubial  relations.  It  is  also  in  the 
power  of  those  who  are  greatly  deficient  in  the  details  of  such 
an  education  to  profit  by  the  study  of  the  system.  If  they  un- 
derstandingly  assent  to  the  principles  laid  down  and  the  sug- 
gestions presented,  they  will  thereby  receive  solid  advantage. 
But  be  all  this  as  it  may,  I  must  still  insist  that  the  first  cardinal 
requisite  of  marriage,  according  to  my  ideal,  is  a  good  general 
education.  Do  you  doubt  it  ? 

Inq.  I  do  not.  I  think  you  have  properly  explained  and 
qualified  your  views.  Without  something  like  the  habits, 
knowledge  and  moral  character  aimed  at  in  your  educational 
system,  I  do  not  see  how  marriage  could  be  eminently  success- 
ful and  happy.  As  you  have  said,  many  matches  might  be 
tolerable — far  better  than  a  life  of  licentious  promiscuity,  or  of 
solitary  vice,  or  of  sour  celibacy ;  but  with  few  exceptions  they 
must  fall  far  below  your  ideal.  Please  proceed. 

Ex.  2.  A  good  knowledge  of  sexual  physiology  and  its  con 


382  PRACTICAL   CHRISTIAN  SOCIALISM. 

comitants  is  requisite.  No  man  or  "woman  ought  to  enter  into 
marriage,  without»a  tolerable  knowledge  of  that  part  of  human 
physiology  which  treats  of  the  sexual  peculiarities,  functions, 
relations  and  necessities,  as  existing  both  in  male  and  female. 
The  conditions  of  health,  with  reference  to  these  peculiarities, 
should  be  well  understood.  If  they  have  not  received  an  edu- 
cation sufficiently  explicit  and  thorough  on  these  points,  there 
are  books  and  living  teachers  to  be  had;  and  all  who  are  hon- 
estly intent  on  this  kind  of  useful  knowledge  should  seek  it. 
For  people  to  plunge  into  marriage,  in  such  utter  ignorance  of 
this  subject  as  has  heretofore  generally  prevailed,  would  be 
totally  incompatible  with  the  genius  of  the  new  social  order ; 
as  it  ever  must  be  with  justifiable  and  happy  connubiality. 
This  physiological  knowledge  is  not  to  be  deferred  till  the  last 
moment  before  marriage.  It  should  be  acquired  in  season — 
just  before,  at,  or  soon  after  puberty ;  at  all  events  before  mar- 
riage. You  cannot  object  to  the  importance  of  this  requisite. 

Ing.  Certainly  not.  I  have  no  faith  in  ignorance.  You  have 
effectually  exploded  all  I  ever  had.  It  is  a  shame  for  people 
to  enter  into  such  delicate  and  sacred  intimacies  as  those  of 
marriage  in  gross  ignorance  of  their  sexual  constitution  and  the 
laws  of  health.  The  perversions  and  abuses  resulting  from 
such  ignorance  are  alike  common  and  lamentable. 

Ex.  3.  A  good  knowledge  of  the  nature,  principal  objects, 
and  cardinal  requisites  of  marriage,  is  a  requisite.  To  furnish 
such  a  knowledge,  or  at  least  an  outline  of  it,  with  necessary 
hints  and  suggestions,  is  my  design  in  these  Conversations  on 
the  subject.  Whoever  will  study  and  endeavor  to  profit  by 
this  exposition  may  put  him  or  herself  in  the  way  of  attaining 
all  the  information  required.  But  certainly  the  knowledge  it- 
self, however  acquired,  is  a  most  important  requisite  to  suc- 
cessful and  happy  marriage.  No  person  is  qualified  to  be  a 
husband  or  a  wife  who  is  ignorant  of  these  truths. 

Inq.  Alas,  that  so  many  thousands  should  rush  into  a  rela- 
tionship of  such  tremendous  responsibilities,  as  the  horse  rushes 
into  the  battle,  and  as  the  sheep  goes  to  the  slaughter !  God 
speed  the  day  when  it  shall  be  otherwise.  May  your  labors 
hasten  it 


CONSTITUTIONAL    POLITY.  383 

Ex.  I  am  confident  they  will  not  retard  it.  4.  A  good  knowl- 
edge of  one's  self  and  of  the  person  to  be  wedded  is  a  requisite. 
Unless  one  has  a  tolerably  thorough  knowledge  of  his  or  her 
own  physical,  affectional,  intellectual,  industrial,  economical, 
social  and  religious  characteristics,  it  could  not  be  known  what 
excellences  or  defects  existed,  nor  what  corresponding  charac- 
teristics should  be  sought  in  a  companion,  nor  what  was  nec- 
essary to  a  suitable  and  happy  match.  "  Know  thyself"  is  an 
ancient,  truthful,  significant  and  unspeakably  important  precept. 
In  respect  to  marriage  it  is  doubly  important.  Yet  it  is  exceed- 
ingly difficult  to  practice.  How  willingly  and  almost  willfully 
ignorant  people  in  general  are  of  themselves  !  Nevertheless,  I 
insist  that  if  they  mean  to  be  successful  and  happy  in  marriage, 
they  must  try  to  know  themselves.  Let  them  analyze  them- 
selves thoroughly — their  predominant  propensities,  appetites, 
passions,  motives,  sentiments,  principles,  habits,  peculiarities 
and  characteristics.  These  will  come  up  into  strong  activity 
in  married  life,  and  will  seriously  affect  the  happiness  of  at 
least  two  individuals.  If  any  thing  ought  to  be  checked,  cor- 
rected or  radically  changed,  set  about  it  resolutely  at  once. 
And  whatever  is  to  be  adhered  to  or  persisted  in,  as  essential 
to  the  happiness  of  life,  let  it  be  laid  down  in  the  map  of  per- 
manent outlines  and  calculated  on  accordingly.  Then  a  man 
or  -woman  has  a  basis  of  judgment  on  which  a  stand  can  be 
made  for  determining  what  sort  of  a  person  would  be  a  suitable 
matrimonial  companion.  Such  a  companion  is  next  to  be 
sought.  The  general  pattern  being  fashioned  in  the  mind  and 
the  outline  of  characteristics  sketched,  the  living  reality  is  to 
be  found.  Exactitude  is  not  to  be  insisted  on,  but  only  a  fair 
approximation  to  it.  In  order  to  determine  whether  a  particu- 
lar person  will  be  a  suitable  partner,  that  person  must  be 
thoroughly  known.  And  this  knowledge  should  be  had  before 
the  parties  commit  themselves  to  each  other  as  lovers.  Fash- 
ionable courtship  is  wholly  inadequate  to  the  interchange 
of  such  knowledge.  It  is  a  silly  and  deceitful  farce  in  most 
cases.  If  the  parties  are  not  so  circumstanced  as  to  have 
good  opportunities  for  becoming  thoroughly  acquainted  with 
each  other,  I  would  recommend  the  employment  of  com- 


384  PRACTICAL  CHRISTIAN  SOCIALISM. 

petent  and  responsible  mediators,  such  as  are  designated 
in  the  VHIth  Article  of  the  Constitution  of  our  Republic.  It 
should  not  be  left  to  superficial  busy-bodies,  officious  match- 
makers, nor  interested  managers  ;  but  to  persons  whose  wisdom 
and  goodness  are  preeminent — who  know  how  to  treat  the 
whole  matter  worthily,  and  will  feel  a  deep  responsibility  not 
only  to  the  parties  confiding  in  them,  but  to  God  and  the  public. 
It  is  not  within  the  province  of  such  mediators  to  conclude 
marriage  contracts — i.  e.  to  make  matches  ;  but  only  to  put  the 
inquiring  parties  in  possession  of  a  thorough  knowledge  of  each 
other's  peculiarities,  strong  characteristics  and  essential  quali- 
fications, and  to  give  their  opinion  whether  the  affinities  and 
correspondences  between  them  are  such  as  to  promise  connu- 
bial harmony,  in  case  they  shall  find  themselves  true  lovers  on 
close  acquaintance.  All  these  preliminaries  are  to  be  gone 
through  with  before  the  parties  commit  themselves  to  each 
other,  or  permit  their  affections  to  take  a  strong  hold.  And  the 
mediators  are  in  duty  bound  to  make  themselves  certain  of 
the  main  points  to  be  known,  before  they  give  any  opinion. 
This  may  sometimes  be  difficult  of  accomplishment,  and  even 
impossible.  If  impossible,  the  case  had  better  be  suspended, 
or  abandoned  altogether.  If  difficult,  due  time  and  pains  should 
be  taken.  At  all  events,  the  marriage  should  never  be  contract- 
ed until  the  parties  have  a  good  knowledge  of  themselves  and 
each  other.  This  is  too  important  a  requisite  of  justifiable 
marriage  to  be  dispensed  with. 

Inq.  Then  the  parties  would  have  a  map  of  themselves  and 
each  other  to  examine,  compare  and  consider  before  hand,  and 
would  know  what  to  expect  in  the  prosaic  substantial  of  life. 
There  would  be  no  cheatery,  deception  or  misapprehension. 
They  would  know,  at  least,  whether  there  was  a  solid  basis  of 
mutual  respect  and  friendship ;  and  without  this  indispensa- 
ble foundation  of  the  love -superstructure  ought  not  to  proceed 
farther.  I  concur  entirely  with  you  on  this  important  point. 

Ex.  5.  True  connubial  love  is  an  indispensable  requisite. 
Though  all  other  matters  and  things  were  unexceptionable,  the 
man  and  the  woman  should  be  personally  and  afTectionally 
congenial,  should  be  mutually  attracted  to  each  other,  should 


CONSTITUTIONAL    POLITY.  385 

on  close  intimacy  cordially  love  each  other.  Without  taking 
proper  opportunities  to  enjoy  such  close  intimacy,  and  finding 
to  their  entire  satisfaction  that  they  do  thus  love  each  other, 
they  should  never  pass  through  the  external  forms  of  marriage. 
I  need  not  enlarge  on  this  point. 

Ing.  I  presume  not.  There  can  be  no  difference  of  opinion 
here.  But  some  will  say  that  love  is  the  beginning,  middle 
and  end  of  marriage,  and  that  all  the  rest  of  your  requisites 
are  necessarily  involved  in  or  superseded  by  it. 

Ex.  Very  likely.  With  such  minds  conscience,  reason,  wis- 
dom are  mere  words,  which  have  no  distinct  significancy  apart 
from  love.  And  love  itself  is  a  mysterious  something  which 
comes  and  goes  in  a  manner  quite  inexplicable  to  the  human 
understanding.  I  do  not  belong  to  that  school,  and  shall 
therefore  leave  them  to  gyrate  undisturbed  in  the  mazy  regions 
of  their  own  incomprehensible  limbo.  So  I  proceed. 

6.   Sufficient  knowledge  and  ability  to  preside  over  the  fami- 
ly is  a  requisite.     Marriage  institutes  a  family.     The  husband 
and  wife  are  the  presiding  heads,  or  rather  the  joint  head  of 
the  family.     There  may  be  few  or  many  members  in  it.     Im- 
portant responsibilities  devolve  on  the  husband  and  wife  both 
severally  and  jointly.     There  must  be  a  domicil,  furniture,  food, 
clothing  and  all  the  necessaries  of  life,  to  say  nothing  of  extra 
comforts.     These  should  be  provided  honestly,  and  managed  in 
a  neat,  economical  and  orderly  manner.     All  this  costs  money, 
judgment,  skill,  labor,  care  and  pains.     The  intellect  and  moral 
sentiment  must  also  receive  due  consideration,  and  be  properly 
provided  for.     If  the  husband  and  wife  both  know  what  is 
necessary,  and   are  competent  to  discharge  their  respective 
responsibilities  creditably,  they  may  begin  with  comparatively 
small  pecuniary  means.     But  if  either  of  them,  or  still  worse 
both,  are  ignorant,  incompetent  and  irresponsible,  they  must 
have  ample  pecuniary  means,  or  become  a  burden,  perhaps  an 
absolute  nuisance  to  their  friends  or  the  public.     They  may 
mean  well,  and  be  harmless,  in  the  common  acceptation  of  the 
word,  or  even  worthy  and  agreeable  in  some  respects,  but  they 
are  unfit  to  be  married.     They  lack  either  the  knowledge  or 
the  ability  to  set  up  a  family,  to  be  husband  and  wife,  and  to 
49 


386  PRACTICAL  CHRISTIAN  SOCIALISM. 

be  parents.  Ignorant,  inefficient,  thriftless  and  incompetent, 
what  right  have  they  to  involve  themselves  and  others  in  all 
the  complicated  troubles  which  are  certain  to  follow  if  they 
marry  ?  None  at  all.  It  would  be  a  great  wrong,  a  downright 
sin  for  such  persons  to  perpetrate  matrimony.  And  they  should 
be  kindly  but  resolutely  dissuaded  from  the  deed.  Let  all  who 
presume  to  contract  marriage  first  be  sure  that  they  have 
sufficient  knowledge  and  ability  to  preside  decently  over  a 
family.  This  is  a  cardinal  requisite  of  justifiable  marriage. 
What  say  you  to  this  ? 

Inq.  I  cannot  dissent  from  it.  But  it  will  seem  rather  hard, 
I  suspect,  in  some  cases.  I  have  observed  that  the  very  class 
of  persons,  who  for  lack  of  this  requisite  would  be  cut  oif  from 
marriage,  are  generally  addicted  to  amativeness,  eager  to 
marry,  and  remarkably  fruitful  of  offspring.  In  these  particu- 
lars, they  make  up  in  quantity  what  they  lack  in  quality. 
Would  it  not  seem  cruel  to  restrain  such  persons  from  mar- 
riage ? 

Ex.  Yes  ;  but  it  is  even  more  cruel,  all  things  considered,  to 
encourage  them.  I  would  take  the  middle  ground ;  that  is, 
insist  on  disciplining  the  tolerable  cases  as  thoroughly  as  possi- 
ble, holding  out  the  hope  of  marriage  when  they  should  be 
qualified.  Perhaps  their  strong  anxiety  to  reach  the  matrimoni- 
al consummation  might  reconcile  them  to  a  decent  preparation. 
Thus  a  majority  of  the  hard  cases  would  be  softened,  and  the 
very  hopeless  ones  either  prevented  or  rendered  endurable. 
At  any  rate,  I  flatter  myself  that  we  shall  not  be  seriously 
afflicted  with  black  cases  of  this  nature  in  our  new  social  order. 
We  may  have  some  grey  ones,  which  must  be  disposed  of  in 
the  most  judicious  manner  practicable.  Meantime,  the  out- 
siders will  not  be  likely  to  do  worse  or  fare  harder  than 
heretofore  on  account  of  our  position. 

7.  The  proper  control  and  regulation  of  amativeness  is  a  radi- 
cal requisite.  Here  I  tread  on  delicate  ground — not  on  alto- 
gether "  holy"  ground  which  requires  me  to  put  off  my  shoes 
— but  ground  consecrated  by  the  multitude  to  the  goddess  of 
fastidious  mystification.  Nevertheless,  I  shall  presume  to 
make  myself  understood  without  mincing  matters.  What  is 


CONSTITUTIONAL   POLITY.  387 

amativeness?  I  mean  by  the  term  that  organic  instinct,  or 
vitalic  affection  of  human  nature  which  attracts  the  sexes 
toward  each  other  with  reciprocal  interest,  courtesy,  kindness, 
tenderness,  love  ;  in  other  words,  the  sexual  affection  which 
ultimates  in  conjugal  unity.  Now  it  should  be  well  understood 
that  amativeness,  in  human  beings,  is  not  a  self-limited,  self- 
regulating  instinct,  as  in  some  of  the  lower  orders  of  creation. 
The  Creator  having  endowed  man  with  the  faculties  of  imag- 
ination, moral  sentiment  and  reason,  it  became  impossible  to 
confine  any  of  his  fundamental  instincts  and  propensities 
within  the  fixed  bounds  constitutionally  prescribed  in  lower 
natures.  More  range  must  be  given  them  on  this  higher  plane 
of  creation.  Hence  they  assimilate  themselves  with  the  supe- 
rior faculties  of  mind,  and  must  be  mainly  controlled  by  them. 
The  necessary  consequence  is,  that  they  are  capable  of  great 
elevation  and  great  degradation,  according  to  the  mind's  good 
or  evil  state.  They  may  be  refined  and  spiritualized,  or  dete- 
riorated and  sensualized.  They  may  be  angelified,  or  brutified, 
to  almost  any  extent.  This  is  eminently  true  of  amativeness. 
It  may  be  sublimated  and  exalted  to  heaven,  or  perverted  and 
debased  to  hell.  The  perversions  and  abuses  to  which  it  is 
liable  are  legion.  And  unhappily  it  is  now  almost  universally 
in  a  diseased,  perverted  state,  by  reason  of  hereditary,  custom- 
ary and  habitual  abuse.  Were  it  otherwise,  its  activities  might 
be  regulated  with  less  difficulty.  But  the  best  must  be  done 
that  can  be  done  under  existing  circumstances.  Let  it  be 
understood  then,  that  there  is  a  normal,  healthy,  innocent  ac- 
tivity of  amativeness,  and  also  an  abnormal,  diseased,  criminal, 
God-condemned  activity.  In  order  to  a  thorough  knowledge 
of  the  subject  it  will  be  necessary  to  go  into  a  brief  analysis. 
Amativeness  appears  to  have  three  spheres  of  activity.  The 
first  may  be  called  its  sphere  of  generality.  In  this  it  inspires 
each  sex  with  a  peculiar  interest  in  the  opposite  one ;  males 
with  a  vague,  indefinite,  yet  often  lively  regard  for  females, 
and  vice  versa.  Hence  the  reciprocal  deference,  attention, 
courtesy  and  kindness  frequently  manifested  by  one  sex  to  the 
other,  with  little  or  no  reference  to  mere  personal  congeniali- 
ties. The  second  may  be  called  its  sphere  of  partiality.  In 


388  PUACTICAL   CHRISTIAN  SOCIALISM. 

this  amativeness  grows  select,  and  inspires  individuals  with  a 
partiality  for  congenial  individuals  of  the  opposite  sex.  They 
feel  a  decided  attraction  towards  those  agreeable  individuals, 
pay  them  particular  deference,  show  them  marked  attentions, 
and  take  peculiar  pleasure  in  their  society ;  yet  have  no  such 
tender  and  exclusive  love  for  them  as  to  desire  marriage.  The 
third  is  the  sphere  of  connubiality  or  strong  conjugal  love  be- 
tween two  individuals  exclusively. 

In  each  of  these  three  spheres  of  activity  amativeness  man- 
ifests itself  on  three  planes,  viz  :  the  spiritual,  the  intellectual, 
and  the  sensual.  On  its  spiritual  plane,  it  is  refined,  unselfish, 
noble,  and  swayed  by  high  moral  considerations.  On  its  intel- 
lectual plane,  it  is  ideal,  imaginative,  literary  and  tasty ;  it  doats 
on  intellectual  excellences  and  congenialities.  On  its  sensual 
plane,  it  seeks  physical  conjunction  and  sensual  pleasure  as 
the  chief  object. 

In  each  of  these  three  planes  of  manifestation  amativeness 
has  its  three  degrees  of  intensity,  viz  :  its  minimum,  its  medi- 
um, and  its  maximum.  In  its  minimum  degree,  it  makes 
scarcely  any  external  demonstrations ;  it  sees,  thinks,  feels  and 
acts,  but  with  great  moderation  and  circumspection.  In  its 
medium  or  second  degree,  it  becomes  strong  and  unequivocal, 
but  confines  its  demonstrations  within  narrow  limits.  It  is  in 
earnest,  yet  calm  and  temperate.  In  its  maximum  degree,  it 
becomes  the  most  powerful,  determined  and  uncontrollable  of 
all  human  affections  in  this  mortal  state. 

From  this  analysis,  it  may  be  seen  how  vast  the  difference 
must  be  between  normal,  healthful,  innocent  amativeness,  and 
abnormal,  perverted,  criminal  amativeness.  The  difference  is 
that  between  heaven  and  hell.  It  may  also  be  seen  how  im- 
portant and  at  the  same  time  how  difficult  it  must  be  to  keep 
amativeness  so  controlled  and  regulated  by  the  higher  faculties 
of  the  mind,  as  that  it  shall  not  become  abnormal,  diseased, 
perverse  and  criminal.  If  it  were  so  controlled  and  regulated, 
neither  male  nor  female  would  ever  be  guilty  of  the  solitary 
vice  called  self-pollution ;  of  lascivious  actions,  gestures,  speech 
or  imagination  ;  of  fornication ;  of  adultery ;  and-  much  less  of 
seduction,  or  of  rape.  Neither  would  the  marriage  bed  ever 


CONSTITUTIONAL    POLITY.  389 

witness  the  intemperance,  abuse  and  abomination  now  so  fre- 
quently committed.  And  then  a  multitude  of  diseases  and 
infirmities,  some  of  them  the  worst  that  afflict  humanity,  would 
pass  away  forever.  But  if  abnormal,  perverse,  criminal  ama- 
tiveness  be  allowed  to  prevail,  outside  or  inside  of  marriage, 
the  evils  thence  resulting  will  render  it  utterly  impossible  to 
regenerate  mankind.  Physically,  intellectually,  morally  and 
socially,  these  evils  are  far  more  numerous,  malignant  and  de- 
structive than  human  language  can  describe.  And  what  is 
most  deplorable  of  all,  the  great  mass  of  those  therefrom  suffer- 
ing with  multiform  diseases  of  body  and  mind  do  not  suspect, 
and  'will  not  be  made  to  believe,  that  they  are  the  victims,  di- 
rectly or  indirectly,  of  abused,  perverted  amativeness. 

Now  shall  amativeness  be  an  unspeakable  curse,  or  shall  it 
be  an  unspeakable  blessing  ?  It  may  be  rendered  the  one  or 
the  other.  I  would  do  all  in  my  power  to  render  it  an  un- 
speakable blessing,  at  least  within  the  new  social  order  I  am 
endeavoring  to  establish.  It  has  its  rightful  place  and  use.  It 
only  requires  proper  control  and  regulation.  It  is  not  to  be 
annihilated,  nor  suppressed,  but  properly  controlled  and  regu- 
lated. This  is  a  cardinal  requisite  of  true  marriage.  Let  those 
who  contemplate  matrimony  disabuse  their  minds  of  the  fol- 
lowing very  common  errors : 

1.  That  venereal  pleasure  is  the  staple  good,  and  an  indis- 
pensable object  of  marriage.     It  is  but  a  minor  incidental  one. 

2.  That  marriage  gives  unbounded  license  for  the  indulgence 
of  amativeness  on  its  sensual  plane.    It  gives  no  license  what- 
ever to  be  intemperate,  or  disorderly,  in  such  indulgence. 

3.  That  genital  orgasm  must  take  place  somewhat  frequently, 
especially  with  the  male,  in  order  to  relieve  the  system  of 
seminal  repletion  which  would  endanger  health.    This  is  an  ut- 
terly unfounded  and  most  pernicious  notion.    There  is  no  such 
natural  necessity ;  but  the  danger  lies  in  the  other  direction. 

4.  That  the  husband  has   an  absolute  right,  by  marriage,  to 
demand    sexual  indulgence  as  an  accommodation.      Neither 
party  has  any  such  right ;  and  no  such  thing  should  ever  take 
place  without  cordial,  mutual  spontaneity. 

5.  That  the  wife  must  have  her  decreed  number  of  children, 


390  PRACTICAL   CHRISTIAN  SOCIALISM. 

and  as  fast  as  her  system  will  allow  of  gestation.  It  is  folly, 
superstition,  absurdity.  She  should  never  have  a  child  without 
deliberately  consenting  and  agreeing  to  it ;  nor  without  a  just 
regard  to  good  conditions. 

6.  That   husbands  cannot  have  physical  conjunction  with 
their  wives  without  imparting  the  seminal  element,  and  there- 
by exposing  them  to  impregnation  even  against  their  will.     It 
is  a  great  mistake  of  ignorance,  and  a  very  bad  habit.     A  self- 
disciplined,  decent,  kind  husband  may   and   will  completely 
control  that  matter.    It  is  only  an  ignorant,  ungovernable,  reck- 
less one  who  will  continue  to  repeat  such  wrongs. 

7.  That  the  husband  and  wife  cannot  have  satisfactory  phys- 
ical conjunction  without  genital  orgasm.    It  is  not  so.    If  living 
in  true  sympathetic  companionship  and  in  the  proper  exercise 
of  intellectual  and  spiritual   amativeness,  they  will  not  fre- 
quently resort  to  that  which  is  sensual.     But  when  they  do,  it 
will  partake  of  intellectual  and  spiritual  delights.     It  will  be 
calm,  temperate,  and  controllable.    It  may  thus  become  incom- 
parably more  pleasurable,  refined  and  innocent  without  orgasm 
than  with.     Purpose,  discipline,  habit  will  render  it  not  only 
possible  but  easy.     There  should  very  seldom  be  orgasm,  ex- 
cept designedly  for  the  mutually  understood  purpose  of  gener- 
erating  offspring.     This   should  be  firmly  resolved  on  from  the 
beginning,  and    studiously   persisted  in  through  life.      Then 
would  the  married  pair  retain  their  nervous  vitality,  their  love, 
cheerfulness,  courtesy  and  caressive  agreeableness  in  perpetual 
vivacity  down  to  old  age ;  not  waste   and  squander  it  by  fre- 
quent exhaustions,  as  is  generally  done,  to  the  loss  of  health, 
strength,  cheerfulness,  good  humor,  courtesy  and  all  that  renders 
connubial  life  delightful.     Marriage  ought  to  be  and  may  be  a 
happy  perpetuation  of  the  best  phases  of  sensible  courtship. 
But  this  is  utterly  impossible  without  the  proper  control  and 
regulation  of  amativeness. 

Persons  disposed  to  profit  by  these  suggestions  will  accept 
the  following  precepts : 

1.  Endeavor  by  every  possible  means  to  understand  the 
nature,  different  spheres,  planes  and  degrees  of  amativeness, 
its  uses  and  abuses. 


CONSTITUTIONAL   POLITY.  291 

2.  Endeavor  to  determine  precisely  what  are  normal,  health- 
ful, innocent  and  God-approved  exercises  of  amativeness,  and 
what  not. 

3.  Endeavor  to  cast  away  errors,  break  off  bad  practices,  and 
by  studious  self-discipline  to  form  right  habits  in  this  depart- 
ment of  human  responsibility. 

4.  Aspire  and  resolutely  labor  to  elevate  amativeness  to  its 
highest  capabilities  of  excellence,  that  its  spiritual  activity  may 
transcend  all  lower  ones,  or  at  least  sanctify  them. 

5.  Be  sure  and  keep  it  in  its  proper  place,  subordinate  to 
conscience  and  reason,  in  harmony  with  all  the  other  instincts 
and  sentiments. 

6.  Be  prepared  before  marriage  to  act  wisely  and  dutifully 
after  marriage. 

7.  Unite  only  with  a  companion   who  understands  and  is 
willing   to  act  the  proper  part  in  controlling   and  regulating 
amativeness. 

8.  Prefer  rational,  conscientious,  useful  celibacy  always  to 
bad  marriage.     Celibacy  for  righteousness'  sake  is  approved  of 
God  and  bedewed  with  his  eternal  benedictions. 

Here  I  may  conclude  my  Hid  head,  the  cardinal  requisites 
of  marriage.  The  first  is  a  good  general  education.  The 
second  is  a  good  knowledge  of  sexual  physiology.  The  third 
is  a  good  knowledge  of  the  nature,  principal  objects  and  cardi- 
nal requisites  of  marriage.  The  fourth  is  a  good  knowledge  of 
one's  self  and  of  the  person  to  be  wedded.  The  fifth  is  true 
connubial  love.  The  sixth  is  sufficient  knowledge  and  ability 
to  preside  over  a  family.  The  seventh  is  proper  control  and 
regulation  of  amativeness.  Many  others  might  be  specified, 
but  they  are  all  involved  in  these  seven.  Thus  I  have  tried 
to  show  all  that  I  proposed  at  the  outset.  I  am  aware  that  a 
much  more  perfect  exposition  of  the  subject  might  be  given, 
but  I  must  content  myself  with  having  given  this.  It  remains 
only  that  I  treat  distinctively  of  Divorce  ;  which  must  be  made 
the  theme  of  another  Conversation. 

Inq.  Accept  my  hearty  thanks  for  the  pains  you  have  taken 
to  unfold  to  me  your  views  of  this  very  grave  and  delicate 
subject.  I  deem  myself  greatly  enlightened,  and  now  look 


3'J2 


P11ACT1CAL  CHKISTIAN  SOCIALISM. 


forward  with  high  anticipations  to  the  time  when  The  Practical 
Christian  E,epublic,  and  through  its  influence  the*  world,  shall 
actualize  your  ideal  of  marriage.  I  am  glad  you  propose  to 
treat  of  Divorce.  That  is  a  somewhat  vexed  question  on 
which  there  are  so  many  opinions,  that  I  should  have  been 
very  unwilling  to  remain  ignorant  of  your  convictions.  We 
will  meet  again  at  our  earliest  convenience. 


CONSTITUTIONAL   POLITY.  393 


CONVERSATION   XIV. 

DIVORCE. — Definition  and  explication — What  the  bonds  of  matrimony  are — 
Notions  of  the  Free  Love  Doctors — Priests,  magistrates,  government  not 
the  creators,  nor  imposers  of  marriage  obligations  ;  they  are  moral  and  of 
God — What  society  rightfully  insists  on  relative  to  marriage — The  bonds 
of  matrimony  threefold — Objections — Adultery  the  sole  cause  of  justifia- 
ble divorce — Proof,  explanations,  confirmatory  reasons — The  matter  of 
separations,  as  distinguished  from  divorce — Precepts  for  persons  unhappy 
in  marriage — End  of  Part  II. 

Ex.  We  are  now  to  discuss  the  subject  of  divorce. 

Inq.  Yes  ;  and  I  suppose  I  already  have  your  doctrine  con- 
cerning it,  in  Article  VIII.,  Section  3,  of  your  General  Consti- 
tution, viz  :  "  Divorce  from  the  bonds  of  matrimony  shall  never 
be  allowable  within  the  membership  of  this  Republic,  except 
for  adultery  conclusively  proved  against  the  accused  party. 
But  separations  for  other  sufficient  reasons  may  be  sanctioned ; 
with  the  distinct  understanding,  that  neither  party  shall  be  at 
liberty  to  marry  again  during  the  natural  lifetime  of  the  other." 
I  have  met  with  some  persons  who  dislike  this  Section  very 
much.  They  pronounce  it  despotic,  arbitrary,  irrational  and 
incompatible  with  the  progressive  spirit  of  the  age.  I  shall  be 
glad  therefore  to  have  the  doctrine  so  explicated,  proved  and 
defended,  as  to  demonstrate  conclusively  that  these  objectors 
have  no  good  reasons  for  their  opposition. 

Ex.  I  will  endeavor  to  give  you  full  satisfaction  in  these 
particulars.  But  I  do  not  promise  to  satisfy  the  objectors  to 
whom  you  refer.  Many  of  them  are  too  completely  committed 
to  their  foregone  conclusions,  for  that.  Nothing  but  time, 
observation  and  bitter  experience  will  satisfy  them  that  they 
are  in  error.  What  do  I  mean  by  divorce  from  the  bonds  of 
matrimony  ?  A  complete  dissolution  of  the  marriage  contract, 
covenant,  obligation  and  connection.  The  civil  law  of  most 
countries  authorizes  two  kinds  of  divorce,  viz :  divorce  from 
50 


394  PRACTICAL  CHRISTIAN  SOCIALISM. 

the  bonds  of  matrimony,  and  divorce  from  bed  and  board. 
Divorce  from  the  bonds  of  matrimony  is  a  complete  discharge 
of  the  party  obtaining  it,  and  leaves  him  or  her  at  perfect  lib- 
erty to  marry  again.  Divorce  from  bed  and  board  is  a  personal 
separation  of  the  parties  from  matrimonial  intimacy,  without 
allowing  either  of  them  to  contract  a  new  marriage.  In  our 
Republic  we  apply  the  term  divorce  only  to  cases  of  absolute 
dissolution  of  the  marriage  tie.  All  other  cases  are  included 
under  the  general  term,  "  separations."  These  are  the  dis- 
tinctions to  which  I  shall  adhere  in  expounding  the  subject. 
Divorce  then  is  a  complete  dissolution  of  the  bonds  of  matri- 
mony. Now  what  are  the  bonds  of  matrimony  ? 

Inq.  Are  they  not  the  bonds  of  penal  civil  law  ?  Are  they 
not  the  obligations  imposed  by  the  priest,  or  the  magistrate, 
who  married  the  parties  ? 

Ex.  No  ;  they  are  those  sacred  moral  obligations  voluntarily 
assumed  by  the  man  and  woman  when  they  covenant  with 
each  other  to  be  husband  and  wife.  The  penal  and  civil  law 
creates  no  marriage  obligations.  It  makes  no  marriage  con- 
tracts. Priests  and  magistrates  create  no  bonds  of  matrimony. 
The  man  and  woman  who  agree  to  take  each  other  as  husband 
and  wife,  thereby  assume  the  only  real  obligations  which  con- 
stitute the  bonds  of  matrimony.  These  bonds  are  inherent  in 
the  relation  of  husband  and  wife.  They  are  obligations  creat- 
ed by  God,  in  the  very  nature  of  the  marriage  contract.  They 
are  determined  by  irrevocable  divine  laws.  Human  laws  may 
recognize  and  assume  to  enforce  these  divinely  determined 
obligations.  Civil  society  may  prescribe  regulations  for  the 
orderly  solemnization,  record  and  maintenance  of  matrimonial 
bonds.  Priests  and  magistrates  may  officiate  in  taking  ac- 
knowledgment and  making  record  of  marriage  contracts.  And 
the  formalities  for  all  this  may  be  prescribed  by  human  author- 
ity in  Church  or  State,  or  both.  But  marriage  itself  is  the 
deed  of  the  parties  entering  into  it.  If  the  ceremony,  or  the 
cohabitation  of  marriage,  be  enforced  on  the  male  or  female 
against  consent  fairly  given,  the  connection  is  not  real  marriage. 
In  that  case  the  coerced  party  would  be  a  mere  slave,  held  in 
bondage  by  might  without  right.  Such  cases  have  existed ; 


CONSTITUTIONAL    POLITY.  395 

but  the  party  thus  held  in  durance  by  injurious  force  could  be 
under  no  matrimonial  obligations  in  the  sight  of  God. 

Ing.  From  the  manner  in  which  some  of  our  Free  Marriage, 
Free  Divorce  and  Free  Love  Doctors  hold  forth  on  this  subject, 
one  might  suppose  that  very  few  people  in  the  married  world 
ever  voluntarily  obligated  themselves  to  be  husband  and  wife  ; 
but  were  tied  together,  nolens  volens,  by  some  priest  or  magis- 
trate, and  then  kept  in  their  matrimonial  yokes  by  the  penal 
civil  law.  These  Doctors  vehemently  denounce  priests,  mag- 
istrates and  governments,  as  chiefly  responsible  for  the  miseries 
of  married  life  ;  and  earnestly  contend,  that  if  men  and  women 
were  universally  left  at  perfect  liberty  to  cohabit  or  separate 
according  to  their  attractions  and  repulsions,  most  of  those 
miseries  would  be  prevented.  What  do  you  think  of  such 
notions  ? 

Ex.  I  regard  them  as  very  silly,  extravagant  and  mischievous. 
The  miseries  of  married  life  are  great  and  complicated,  no 
doubt.  But  we  ought  not  to  ascribe  them  to  mistaken  causes, 
nor  propose  to  cure  them  by  mistaken  remedies.  Low  and 
deplorable  as  the  married  world  is,  under  existing  conditions 
the  same  persons  would  sink  much  lower  without  marriage, 
and  be  far  more  miserable.  The  grand  difficulty  is  not  in 
marriage,  nor  in  its  solemnizers,  nor  in  the  laws,  but  in  the 
ignorance,  imperfection,  frailty  and  perverseness  of  people 
themselves.  They  are  intellectually  and  morally  low  in  the 
scale  of  development.  They  marry  badly,  live  badly,  and  do 
almost  every  thing  badly.  And  until  they  are  trained  to  think, 
feel,  speak  and  act  in  accordance  with  higher  principles,  it  is 
vain  to  expect  better  things  of  them.  Would  we  remedy  the 
evils  complained  of,  by  giving  people  full  license  to  follow 
their  sexual  impulses,  inclinations  and  wills  from  day  to  day, 
regardless  of  solemn  obligations  heretofore  assumed  ?  Unless 
their  wills  were  first  rendered  less  carnal  and  more  spiritual, 
they  would  only  "  leap  from  the  frying  pan  into  the  fire."  The 
truth  is,  that  a  very  large  majority  of  people  who  are  unhappy 
in  their  marriage  relations  are  so  in  consequence  of  what  they 
themselves  were  when  they  married,  or  of  what  they  have 
since  habitually  become,  or  both.  They  were  ignorant  and 


39«  PRACTICAL  CHRISTIAN  SOCIALISM. 

full  of  disorderly  passions  when  they  entered  into  the  marriage 
contract.  They  knew  not  themselves,  nor  their  proposed  com- 
panions, nor  the  requisites  of  conjugal  happiness.  They  were 
wheedled,  cajoled  and  infatuated,  either  by  match-making 
busybodies,  or  by  unprincipled  adventurers,  or  by  their  own 
inordinate  lusts,  or  by  a  romantic  imagination,  or  by  all  these 
partially  together.  Thus  deceiving  and  being  deceived  more 
or  less,  they  launched  their  connubial  ship,  and  put  to  sea  with- 
out compass,  chart  or  rudder.  And  when  overtaken  by  storms 
in  unknown  waters,  their  stock  of  love  soon  failed,  mutual 
reproaches  followed,  and  matters  progressed  from  bad  to  worse. 
Then,  instead  of  considering  how  all  this  ill  luck  happened,  or 
how  to  amend  it,  or  how  to  make  the  best  of  a  hard  bed  fitted 
up  by  their  own  hands,  many  of  them  foolishly  imagine  that  if 
they  could  only  select  a  new  companion,  they  would  escape  all 
their  misery  and  secure  a  matrimonial  paradise  at  once.  Little 
do  they  dream,  that  more  than  half  the  goblins  which  torment 
them  have  a  hell-nest  within  their  own  bosoms,  and  that  they 
are  likely  to  carry  with  them  the  seeds  of  new  wretchedness 
into  the  next  match.  Just  in  this  state  of  things,  our  Love 
Doctors  come  along  and  set  up  a  grand  denunciation  of  priests, 
magistrates,  the  government  and  laws,  as  the  principal  authors 
of  their  conjugal  infelicity.  These  are  bad  enough,  and  have 
great  sins  to  answer  for;  but  I  protest  against  their  being 
accused  of  sins  they  never  committed.  Let  those  who  make 
bad  matches  be  held  responsible  for  them.  Let  those  who  enter 
into  unsuitable  marriage  contracts  bear  their  own  burdens.  A 
couple  request  me  to  take  acknowledgment  of  their  matrimo- 
nial contract  before  witnesses,  and  to  cause  proper  record  to 
be  made  of  the  fact  that  they  take  each  other  as  husband  and 
wife.  I  comply.  After  a  few  weeks  or  months  of  intemper- 
ate amativeness,  they  get  disgusted  with  each  other  and  repent 
of  their  bargain  !  Am  I  to  be  cursed  for  their  errors  and  follies  ? 
Did  I  thrust  them  into  wedlock  ?  Was  it  not  their  own  free 
act  and  deed  ? 

Inq.  But  they  complain  of  you  for  having  been  the  principal 
agent  of  society  in  solemnizing,  establishing  and  perpetuating 
their  marriage  contract ;  and  they  complain  of  the  civil  law  and 


CONSTITUTIONAL   POLITY.  397 

government  of  the  land  for  holding  them  so  strictly  to  their 
bargain. 

Ex.  Exactly  so.  Then  the  whole  controversy  concentrates 
on  two  points,  viz:  1,  the  right  of  society  to  insist  on  having 
permanent  proof  of  marriage  contracts ;  and  2,  its  right  to  in- 
sist on  the  faithful  observance  of  such  contracts.  Would  the 
complainants  abolish  all  religious  and  civil  society?  They 
could  not  if  they  would,  and  ought  not  if  they  could.  Society, 
good,  bad  or  indifferent,  must  exist,  wherever  human  beings 
exist.  That  is  a  settled  point.  Well,  nothing  like  orderly  so- 
ciety can  be  sustained  without  orderly  marriages,  and  decently 
regulated  families.  Accordingly,  human  history  uniformly  at- 
tests that  the  happiest  religious  and  civil  societies  on  earth 
have  always  been  those  in  which  marriage  was  held  most  sa- 
cred. Society  then  has  a  deep  and  abiding  interest  in  mar- 
riage,— an  interest  almost  equal,  on  the  whole,  to  that  of  the 
connubial  pair.  If  so,  it  has  a  clear  right  to  insist  that  the 
marriage  contract  shall  be  publicly  acknowledged  and  recorded. 
The  precise  mode  in  which  this  should  be  done  is  unimportant 
But  that  every  marriage  should  be  an  openly  acknowledged, 
properly  recorded  one,  is  of  great  importance  to  the  general 
welfare. 

I  am  equally  confident  that  society  has  a  clear  right  to  insist 
on  its  members  duly  respecting  the  obligations  of  their  marriage 
contracts.  I  will  even  say,  that  it  is  the  imperative  duty  of 
society  thus  to  insist,  by  all  uninjurious  and  disciplinary  means. 

Inq.  Then  you  do  not  think  the  laws  of  civilized  society 
much  too  strict  in  holding  people  to  their  marriage  contracts, 
or  in  making  divorce  difficult  ? 

Ex.  Certainly  not.  I  think  them  too  lax  in  this  particular. 
They  authorize  divorces  in  some  cases  for  insufficient  reasons. 
The  demand  for  greater  freedom  of  divorce  is,  in  my  judgment, 
anti-christian,  unwise  and  unjustifiable.  I  have  no  sympathy 
with  it.  What  I  would  urge  is,  that  society  abolish  all  laws 
which  subject  wives  to  injustice,  oppression  ^and  wrong  from 
their  husbands  under  pretext  of  the  marriage  relation.  They 
are  essentially  equals  before  God  in  all  natural  rights,  and 
should  be  so  treated  in  every  department  of  society.  Neither 


398  PRACTICAL  CHRISTIAN  SOCIALISM. 

sex  should  be  tolerated  in  trespassing  on  the  rights  of  the  oth- 
er. I  would  also  urge  society  to  provide  for  the  sexual  educa- 
tion of  the  rising  generation,  that  they  may  be  better  qualified 
for  marriage.  It  does  little  now  to  prevent  connubial  abuses 
and  miseries.  In  this  it  commits  a  great  sin  of  omission. 
At  the  same  time,  it  licenses,  connives  at,  or  tolerates  a  host  of 
demoralizing  causes  which  ought  to  be  plucked  up  root  and 
branch  from  its  midst.  I  see  and  deprecate  the  sins  of  society 
as  it  is.  I  would  exclude  all  these  from  our  Practical  Christian 
Republic.  But  I  would  by  no  means  cast  away  any  of  the 
good  that  belongs  to  the  existing  phase  of  civilization.  There- 
fore I  would  take  especial  care  not  to  relax  the  sacred  obliga- 
tions of  marriage. 

Inq.  Will  you  now  explicitly  state  what  you  understand 
those  obligations  to  be  ? 

Ex.  I  have  been  intending  to  do  so,  after  the  necessary  pre- 
liminaries. The ,  bonds  of  matrimony  are  threefold.  The 
husband  and  wife  are  under  most  sacred  obligations  to  each 
other,  to  society,  and  to  God. 

1.  Obligations  to  each  other.     They  are  mutually  bound  to 
maintain  inviolate  the  sanctity  of  an  exclusive  sexual  commun- 
ion with  each  other  during  their  joint  earthly  lifetime ;  and 
consequently  to  abstain  from  all  actions,  intentions,  desires  and 
occasions  tending  to  matrimonial  infidelity.     They  are  mutu- 
ally bound  to  maintain  a  devoted  sympathetic  companionship 
for  life,  in  which  they  shall  preeminently  share  each  other's 
joys  and  sorrows,  bear  each  other's  burdens  and  infirmities,  and 
be  guardians  of  each  other's  "welfare.    They  are  mutually  bound 
to  seek  preeminently  each  other's  intellectual,  moral  and  spir- 
itual improvement,  and  to  promote  each  other's  highest  good 
for  time  and  eternity.     They  are  mutually  bound  properly  to 
provide  for,  educate  and  train  up  the  children  they  may  bring 
into  the  world.    Thus  much  they  solemnly  pledge  to  each  oth- 
er, when  they  covenant  to  be  husband  and  wife.     No  matter 
whether  it  be  expressed  distinctly  and  promised  in  words,  or 
not ;  it  is  all  implied  in  the  union  formed. 

2.  Obligations  to  society.     Husbands  and  wives  are  solemn- 
ly bound  to  set  such  an  example  of  conjugal  fidelity,  sympa- 


CONSTITUTIONAL   POLITY.  399 

thetic  companionship  and  family  order,  as  shall  purify,  elevate, 
harmonize  and  strengthen  society ;  as  shall  occasion  society 
the  least  amount  of  burden,  and  the  greatest  amount  of  benefi- 
cent support. 

3.  Obligations  to  God.  Husbands  and  wives  are  solemnly 
bound  to  act  conscientiously  toward  their  heavenly  Father,  in 
conforming  to  his  laws  of  conjugal  order.  He  created  man 
male  and  female.  He  instituted  the  marriage  relation  as  in- 
dispensable to  human  happiness.  He  has  prescribed  the  laws 
necessary  to  the  realization  of  connubial  felicity  and  all  the 
complex  good  of  the  institution.  The  married  are  bound  to 
reverence  the  author  of  the  institution,  to  honor  him  by  using 
it  without  abuse,  and  by  studiously  conforming  themselves  to 
all  his  requirements  respecting  it. 

These  are  the  bonds  of  matrimony.  We  cannot  trifle  with 
them.  They  are  determined  by  the  eternal  laws  of  divine  or- 
der, and  cannot  be  subjected  to  human  expediency. 

Inq.  But  what  will  you  say  to  those  who  boldly  and  pertina- 
ciously deny  that  true  marriage  involves  these  obligations ; 
who  contend  that  there  is  no  other  bond  of  matrimony  than 
attraction  and  mutual  elective  affinity  for  the  time  being  ;  that 
when  this  affinity  ceases,  marriage  ceases ;  that  society  has  no 
rightful  business  with  the  matter ;  that  God  has  so  constituted 
nature  that  the  intercourse  of  male  and  female  will  instinctive- 
ly regulate  itself ;  and  who  therefore  protest  against  all  interfer- 
ence with  marriage  by  human  law,  custom  or  public  sentiment? 

Ex.  I  should  regard  and  treat  all  such  persons  as  moral 
incendiaries  with  whom  it  was  useless  to  reason,  and  should 
warn  the  public  against  them  as  the  enemies  of  social  and 
moral  order. 

Inq.  Suppose  they  should  plead  persecution  for  opinion's 
sake,  and  raise  a  party  of  sympathizing  adherents  ? 

Ex.  I  should  be  confident  that  those  adherents  would  pay 
dearly  for  their  credulity ;  that  in  due  time  the  evil  tree  would 
bring  forth  its  own  corrupt  fruit,  to  the  shame  of  its  nourishers  ; 
and  that  the  whole  public  would  finally  distinguish  "  the  sheep 
from  the  goats." 


400  PRACTICAL  CHRISTIAN  SOCIALISM. 

Inq.  But  suppose  it  should  turn  out  that  you  are  wrong,  and 
those  you  decry  are  right  ? 

Ex.  That  would  be  to  suppose  God  and  nature,  heaven  and 
hell,  cause  and  effect  completely  reversed.  It  is  not  to  be 
supposed  at  all.  I  shall  declare  my  convictions,  do  my  duty, 
and  leave  consequences  to  God. 

Inq.  I  have  no  doubt  you  are  right,  and  that  events  will 
justify  your  uncompromising  position.  But  you  can  hardly 
imagine  the  assurance  and  zeal  with  which  some  of  the  Free 
Love  apostles  press  their  doctrines.  "  If  it  were  possible,  they 
would  deceive  the  very  elect."  And  all  the  time,  they  solemn- 
ly protest  that  their  grand  aim  is  to  do  away  with  sexual 
licentiousness,  and  to  inaugurate  the  universal  reign  of  immac- 
ulate chastity.  Another  class  of  them  denounce  exclusive 
sexual  communion  as  sheer  selfishness,  together  with  all 
special  interest  in  one's  own  family  ;  alleging  that  it  is  sinful 
for  husbands  and  wives,  parents  and  children,  to  do  more  for 
each  other  than  for  any  human  being  outside  of  their  family 
connections.  What  do  you  think  of  these  notions  ? 

Ex.  I  am  familiar  with  them  all.  An  ingenious  talker  will 
make  some  of  them  appear  quite  specious.  But  they  have  no 
foundation  in  truth.  "  Order  is  Heaven's  first  law."  In  this 
order  there  are  many  circles  of  relationship.  Each  circle  has 
its  own  particular  loves  and  duties.  These  devolve  on  its  own 
inmates  more  especially  than  on  the  inmates  of  other  circles. 
But  there  is  no  conflict  between  particular  and  general  duties, 
or  particular  and  general  loves.  Hence  the  loves  and  duties  of 
the  connubial  circle,  and  of  the  consanguinal  circle,  may  all  be 
fulfilled  without  neglecting  those  of  any  wider  circle.  On  the 
contrary,  all  loves  and  duties  are  best  fulfilled  when  they  are 
attended  to  in  their  own  order  and  season.  The  husband  owes 
certain  loves  and  duties  to  his  wife,  which  no  other  man  owes 
her,  or  can  discharge  towards  her.  Likewise  the  wife  to  the 
husband.  Likewise  parents  to  their  children.  Likewise  the 
associates  of  every  circle  to  each  other,  from  the  family  to  the 
nation.  What  if  a  man  bestow  his  attentions  on  another  man's 
wife,  leaving  his  own  to  receive  those  of  another  "woman's 
husband?  What  if  he  provide  for  another  man's  children, 


CONSTITUTIONAL    POLITY.  401 

leaving  his  own  to  be  provided  for  by  some  other  benevolent 
adventurer  ?  Or  what  if  a  mother  bestow  her  nourishment  on 
her  neighbor's  babe,  expecting  some  stranger  to  nurse  her  own  ? 
Or  what  if  a  Community  furnish  homes,  employment  and  edu- 
cation to  the  needy  of  a  distant  Community,  leaving  its  own 
needy  ones  to  be  provided  for  by  some  other  Association  ?  If 
this  random  and  miscellaneous  course  of  fulfilling  the  loves 
and  duties  of  human  nature  were  adopted,  would  more  good 
be  done,  on  the  whole,  or  would  any  body  be  happier  than  by 
conforming  to  the  divine  order  ?  No  ;  "  confusion  worse  con- 
founded" would  be  the  result.  Away  then  with  the  flippant 
sophistry  which  would  persuade  us  that  the  special  loves  and 
duties  of  the  connubial  circle,  or  of  the  consanguinal  circle, 
are  incompatible  with  the  loves  and  duties  of  friendship,  of 
neighborhood,  or  of  humanity  at  large.  He  who  loves  his  wife 
and  children  as  he  ought,  in  their  place,  is  none  the  worse  but 
much  better  qualified  to  love  his  neighbor  as  himself,  to  love 
his  country,  to  love  strangers  and  enemies,  to  cherish  all  the 
loves  and  discharge  all  the  duties  God  has  required  of  him. 
Is  not  this  obviously  true  ? 

Inq.  It  is  so  to  my  understanding.  And  I  only  wish  that  all 
well-meaning  people,  whose  minds  are  obfuscated  by  specious 
talkers,  could  have  these  topics  unfolded  to  them  in  the  light 
of  reason  and  practical  Christianity.  But  I  have  detained  you 
so  long  with  these  side  questions,  that  I  fear  you  will  not  have 
time  to  go  through  with  your  exposition  of  divorce  as  intended. 

Ex.  I  do  not  complain.  Nothing  has  been  lost  by  the  expla- 
nations you  have  called  out.  They  were  necessary  to  a 
thorough  understanding  of  the  subject.  Having  now  a  clear 
view  of  the  obligations  of  marriage,  or,  in  other  words,  the  bonds 
of  matrimony,  we  are  prepared  to  appreciate  the  importance  of 
divorce  ;  which  is  a  complete  dissolution  of  these  bonds.  We 
are  also  prepared  to  consider  the  doctrine  of  the  Christian 
Religion,  that  divorce  should  take  place  only  for  one  capital 
cans  e — adultery. 

Inq.  Are  you  sure  that  the  Christian  Religion  so  teaches  ? 

Ex.  I  am.     Jesus  thus  taught  in  the  following   Scriptures : 
51 


402  PRACTICAL  CHRISTIAN  SOCIALISM. 

"  The  Pharisees  came  to  him,  and  asked  him,   Is   it  lawful  for 
a  man  to  put  away  his  wife  ?  tempting  him.    And  he  answered 
and  said  unto  them,   What  did   Moses   command  you  ?     And 
they  said,  Moses  suffered  to  write  a  bill  of  divorcement,  and  to 
put  her  away.     And  Jesus  answered  and  said  unto  them,   For 
the  hardness  of  your  heart  he  wrote  you  this  precept.     But 
from  the  beginning  of  the  creation  God  made  them  male  and 
female.     For  this  cause  shall  a  man  leave  his  father  and  mother, 
and  cleave  to  his  wife  ;  and  they  twain  shall  be  one  flesh.    So 
then  they  are  no  more  twain,  but  one  flesh.     What  therefore 
God  hath  joined  together,  let  not  man  put  asunder."     "  Who- 
soever shall  put  away  his  wife,  and  marry  another,  committeth 
adultery  against  her.     And  if  a  woman  shall  put  away  her 
husband,  and  be  married  to  another,  she  committeth  adultery." 
Mark  x :  1 — 12.     Matthew  gives  a  modified  version  of  Christ's 
reply  to  the  Pharisees  in  the  following  words  :     "  The  Pharisees 
came  unto  him,  tempting  him,  and  saying  unto  him,  Is  it  lawful 
for  a  man  to  put  away  his  wife  for  every  cause  ?     And  he 
answered  and  said  unto  them,  Have  ye  not  read,  that  he  which 
made  them  at  the  beginning  made  them  male  and  female,  and 
said,  For  this  cause  shall  a  man  leave  father  and  mother,  and 
cleave  to  his  wife ;  and  they  twain  shall  be  one  flesh  ?    Where- 
fore they  are  no  more  twain,  but  one  flesh.     What  therefore 
God  hath  joined  together,  let  not  man  put  asunder.     They  say 
unto  him,  Why  did  Moses  then  command  to  give  a  writing  of 
divorcement,  and   to   put  her  away  ?     He   saith  unto   them, 
Moses  because  of  the  hardness  of  your  hearts  suffered  you  to 
put  away  your  wives ;  but  from  the  beginning  it  was  not  so. 
And  I  say  unto  you,  Whosoever  shall  put  away  his  wife,  ex- 
cept for  fornication,  and  shall  marry  another,  committeth  adul- 
tery ;  and  whoso  marrieth  her  which  is  put  away  doth  commit 
adultery."     Matt,   xix :  3 — 9.     In  his   Sermon  on  the  Mount 
Jesus  said,  "  It  hath  been  said,    Whosoever  shall  put  away  his 
wife,  let  him  give  a  writing  of  divorcement ;  but  I  say  unto 
you,  that  whosoever  shall  put  away  his  wife,  saving  for  the 
cause   of  fornication,   causeth   her  to  commit   adultery;    and 
whosoever  shall  marry  her  that  is  divorced  committeth  adul- 
tery."    Ib.  v:  31,  32. 


CONSTITUTIONAL    POLITY.  40S 

I  think  it  is  plain  from  these  quotations,  that  the  Christian 
Religion  permits  divorce  for  one  cause  only — adultery. 

Inq.  The  term  fornication,  not  adultery,  is  the  one  used  by 
Jesus.  How  is  this  ? 

Ex.  Technically  the  word  fornication  signifies  the  sexual 
coition  of  unmarried  persons,  and  the  word  adultery  such 
coition  of  a  married  person  with  one  to  whom  he  or  she  is  not 
married.  But  the  original  Greek  term  in  the  passages  before 
us,  rendered  fornication,  evidently  signifies  that  sexual  infideli- 
ty which  we  technically  designate  as  adultery.  Dr.  Adam 
Clarke  renders  the  original  "  whoredom."  We  understand  well 
enough  what  Jesus  meant,  and  it  is  not  worth  while  to  be 
over  particular  about  mere  verbalism  or  phraseology. 

Inq.  Taking  for  granted  that  Jesus  meant  the  sexual  laxity 
which  expresses  itself  in  acts  of  fornication,  whoredom  and 
adultery,  as  circumstances  offer  occasion,  would  you  consider 
such  an  offense  strictly  unpardonable  ? 

Ex.  No  ;  repentance  and  forgiveness  should  have  the  same 
scope  in  respect  to  adultery  as  to  all  other  offenses.  If  the 
offender  repented,  the  aggrieved  party  would  be  bound  by  the 
Christian  law  to  forgive,  and  doubtless  in  many  instances  would 
do  so.  But  the  extent  of  restoration  to  unity  and  confidence 
would  be  determinable  by  the  party  wronged.  It  would  be  the 
right  of  the  husband  or  wife,  against  whom  the  infidelity  had 
been  committed,  to  consider  the  marriage  dissolved,  and  to 
extend  forgiveness  only  to  the  point  of  that  charity  which 
seeks  the  highest  good  of  all  fellow  humans  as  such.  Rein- 
statement of  a  sinner  in  the  identical  position  occupied  before 
transgression  is  not  necessarily  involved  in  forgiveness.  God 
does  not  always  forgive  to  this  extent ;  nor  is  man  required 
always  to  do  so.  But  forgiveness  always  implies  an  assurance 
to  the  forgiven  party  that  the  forgiver  will  be  as  good  a  friend 
as  if  the  offense  had  never  been  committed.  As  to  the  extent 
of  reinstatement  in  former  position  and  confidence,  other  con- 
siderations must  determine  it. 

•Inq.  I  presume  you  must  be  right  in  this  view  of  the  subject ; 
and  yet  it  seems  to  me  that  an  adulterous  companion  could  not 


404  PKACTTCAL   CHRISTIAN  SOCIALISM. 

be  truly  forgiven,  without  being  restored  completely  to  former 
position  and  confidence. 

Ex.  Cannot  forgiveness  be  real,  without  being  complete  in 
the  sense  and  to  the  extent  you  have  inferred  ?  Does  not  God 
truly  forgive  millions  of  penitents,  without  replacing  them  ex- 
actly in  their  former  peculiar  positions,  and  without  doing  away 
all  the  consequences  of  their  sins  ? 

Inq.  I  must  answer  in  the  affirmative. 

Ex.  Why  then  may  not  human  beings  truly  forgive  one 
another,  without  completely  reinstating  the  offender  in  former 
place  and  confidence  ? 

Inq.  It  would  seem  to  follow.  But  if  I  commit  adultery,  re- 
pent, and  my  wife  forgive  me,  must  she  not  love  me  as  before? 
And  if  she  love  me  as  before,  will  she  not,  as  a  matter  of 
course,  replace  me  in  my  former  position,  therein  to  exercise 
all  my  immunities,  and  to  enjoy  her  confidence  as  a  husband  ? 

Ex.  She  may,  or  may  not.  For  good  reasons  she  may.  For 
good  reasons  she  may  not.  It  is  her  right  to  determine  how  far 
she  will  replace  you  in  the  immunities  and  confidence  you 
have  forfeited ;  and  to  God  alone  is  she  responsible  for  her 
decision.  She  may  truly  forgive  you,  without  loving  and  trust- 
ing you,  as  before,  with  connubial  love  and  confidence.  There 
may  be  no  place  or  foundation  left  for  connubial  love  and  con- 
fidence. 

Inq.  But  under  the  second  great  commandment,  she  is  bound 
to  love  me  as  herself. 

Ex.  Just  as  she  is  bound  to  love  all  other  men  and  women. 
She  was  bound  to  love  you  thus  as  a  fellow  human,  before 
your  marriage  was  thought  of.  Was  she  therefore  obliged  to 
love  and  accept  you  as  her  husband?  Not  at  all.  Neither 
would  she  be  obliged  to  reaccept  you  as  her  husband  after  you 
had  forfeited  that  position,  even  though  you  repented  and  she 
had  forgiven  you.  The  love  of  benevolence  is  universal  and 
unchangeable.  Conjugal  love  is  select  and  conditional.  These 
different  loves  must  not  be  confounded  with  each  other. 

Inq.  I  yield  the  question  ;  and  desire  you  to  proceed. 

Ex.  The  conclusion  then  is,  that  the  act  of  adultery  is  a  cap- 
ital violation  of  the  marriage  contract ;  that  it  works  a  forfeiture 


CONSTITUTIONAL    POLITY.  405 

of  conjugal  love  and  confidence  ;  and  that  it  absolves  the  party 
aggrieved  from  the  bonds  of  matrimony  ;  nevertheless,  leaving 
him  or  her  to  determine  the  extent  of  forgiveness  and  restora- 
tion. Now  comes  another  very  important  question:  Ought 
adultery  to  be  considered  the  only  sufficient  cause  of  divorce  ? 

Ing.  This  is  indeed  the  main  question  between  the  two 
general  parties  in  dispute.  I  suppose  you  rest  your  conclusion 
implicitly  on  the  teachings  of  Jesus  Christ.  But  the  other 
party,  or  at  least  many  of  them,  deny  his  infallibility  as  a  divine 
teacher,  and  regard  his  authority  as  not  at  all  superior  to  their 
own.  What  will  you  do  in  such  a  dilemma  ? 

Ex.  I  shall  not  stop  to  defend  my  faith  in  Jesus  Christ  as  an 
infallible  divine  teacher,  nor  to  settle  my  opponent's  claims  to 
equality  with  him,  nor  to  insist  that  his  teachings  ought  to  be 
conclusive.  But  proceeding  011  the  ground,  that  he  taught  only 
what  he  knew  to  be  truth,  and  that  all  truth  is  defensible  on 
its  own  merits,  I  will  give  what  I  understand  to  be  the  funda- 
mental reasons  for  his  doctrine  on  this  point.  I  affirm  then-, 
that  no  husband  or  wife  ought  to  divorce  his  or  her  companion 
for  any  other  cause  than  adultery  conclusively  proved. 

1.  Sexual  fidelity  is  the  grand,  central  indispensable  bond  of 
marriage,  solemnly  pledged  to  each  other  as  inviolable  by  the 
husband  and  wife  when  they  become  such.  Therefore  no 
breach  of  other  obligations  can  justify  the  injured  party  in  vio- 
lating this  all -important  bond.  But  he  or  she  who  should  di- 
vorce a  continent  companion  for  other  causes,  and  should  marry 
again,  would  be  guilty  of  violating  this  sacred  obligation.  In 
this  grand  particular,  he  or  she  would  be  the  infidel  party ;  with 
no  other  excuse  than  that  the  divorced  companion  had  commit- 
ted certain  other  wrongs.  Qne  wrong  cannot  justify  another. 
Hence  it  is  not  allowable  for  husbands  or  wives  to  falsify  their 
solemn  pledge  of  sexual  fidelity  by  taking  a  new  companion, 
under  plea  that  other  breaches  of  faith  have  been  committed 
against  them.  This  cardinal  bond  of  matrimony  was  not  made 
contingent  on  good  behavior  in  other  respects.  It  stands  by 
itself,  and  is  to  be  held  peculiarly  inviolable.  Many  causes 
might  warrant  and  even  necessitate  personal  separations  of 
husband  and  wife ;  but  adultery  alone  justifies  absolute  divorce. 


406  PRACTICAL  CHRISTIAN  SOCIALISM. 

2.  So  long  as  sexual  fidelity  remains  inviolate,  there  is  a 
basis  of  effort  and  hope  for  the  removal  of  other  causes  of  dis- 
affection.    Errors,  follies  and  sins  may  be  corrected  ;  reforma- 
tion may  be  accomplished ;  the  parties  may  be  reconciled  ;  the 
breaches  may  be  healed.     The  parties  and  all  their  friends  are 
bound  to  use  their  best  endeavors  to  this  end.     It  would  be 
wicked  in  them  to  throw  away  the  great  advantages  afforded 
them  by  this  unbroken  bond  of  sexual  fidelity.     The  aggrieved 
party  owes  it,  by  solemn  pledge  to  the  delinquent  one,  to  bear 
with  and  try  to  correct  all  infirmities,  frailties  and  offenses 
possible.     This  too  is  the  dictate  of  pure  love.     But  when  it  is 
avowed,  that  a  husband  or  wife  claims  the  right  to  form  a  new 
sexual  connexion,  though  the  principal  tie  of  the  old  one  has 
never  been  violated  by  the  other  party,  the  higher  law  is  evi- 
dently contemned  for  the  sake  of  carnal  convenience. 

3.  Marriage   is   an  institution  so   sacred  in    its  nature,   so 
essential  to  the  welfare  of  human  society,  and  so  indispensable 
to  moral  order,  that  all  who  enter  into  it  are  in  duty  bound  to 
make  great  sacrifices  of  personal  feeling  and  convenience  for 
its  sake.     They  ought  not  to  treat  it  lightly.     They  oughjt  not 
to  contract  or  dissolve  its  bonds  wantonly.     They  ought  not 
to  profane  and  desecrate  it.     They  ought  not  to  set  an  evil 
example  of  recklessness,  either  in  forming  or  dissolving  its 
peculiar  relationship.    If  they  have  formed  an  unhappy  connec- 
tion, it  is  their  duty  to  endure  it,  if  possible,  so  long  as  their 
companion  is  guiltless  of  conjugal  infidelity ;  and  if  they  are 
obliged  to  separate  for  other  causes,  then  to  bear  their  discom- 
forts patiently  in  voluntary  abstinence  from  all  sexual  indul- 
gence.    Thus  would  they  honor  and  strengthen  the  marriage 
institution.     And  thus  would  they  admonish  mankind  to  avoid 
bad  marriages  by  precaution  and  self-discipline,  rather  than 
hope  to  escape  from  them  by  divorce. 

4.  If  divorce  be  allowed  for  other  causes  than  that  of  adul- 
tery, it  may  be  allowed  for  any  and  every  cause  pleaded  by  the 
disaffected  party.     There  will  be   no  stopping  place  short  of 
sheer  caprice.     So  it  was  under  the   Old  Testament.     Moses 
permitted  husbands  to  divorce  their  wives,  by  a  written  dis- 
charge or  bill  of  divorcement.     This  precept  was  abused  more 


CONSTITUTIONAL   POLITY.  407 

and  more  till  the  facile  Jewish  lawyers  of  our  Savior's  time 
construed  it  into  a  warrant  for  divorce  on  the  most  frivolous 
'  grounds.  And  in  our  own  country  many  of  the  States  have 
lowered  down  the  standard  of  divorce  till  marriage  has  become 
a  contract  dissoluble  almost  at  pleasure.  Still  the  latitudinariaii 
Love  Doctors  cry  aloud  for  more  liberty.  There  is  no  bottom 
to  this  pit.  Sanction  no  divorces  but  for  adultery  conclusively 
proved,  and  this  pit  will  be  shut  up.  This  depreciation  and 
profanation  of  marriage  will  be  checked.  Divorce  will  then 
rest  on  principle,  not  expediency. 

5.  Divorce  for  other  causes  than  this   capital  one,   specified 
by  Jesus   Christ  as  alone   sufficient,   must  have  an   inevitable 
tendency  to  undermine  the  s'anctity  and  stability  of  the  mar- 
riage institution,  to  render  it  a  thing  of  little  importance  in  the 
estimation  of  thousands  predisposed  to  reckless  self-indulgence, 
and  to  encourage  the  formation  of  transient  unions   with  the 
intention,  of  at  least  one  of  the  parties,  to  quit  the  partnership 
at  pleasure.     This  demoralizing  influence  will  send  pestilence 
through  all  the  ramifications  of  society,  and  result  in  incalcu- 
lable evils.     It  ought  not  to  be  tolerated. 

6.  Divorce  for  other  causes  than  that  of  adultery,  by  vitiating 
marriage,  will  vitiate  moral  integrity  in  general,  foster  sexual 
licentiousness,  weaken  all  the  virtues  which  sustain  good  soci- 
ety, and  superinduce  universal  degeneracy. 

7.  Divorce  for  causes  not  allowable  by  the   Christian   Relig- 
ion will   naturally  induce  contempt  of  Christ,  of  God,  of  the 
divine  moral  law,  and  finally  of  all  religious  obligations  which 
interfere  with  the   animal  impulses  of   mankind.      Pleasure, 
convenience  and  passional  self-gratification,  will  become  the 
highest  law.     I  must  deprecate  all  these  evil  tendencies  and 
results. 

Such  are  my  principal  reasons  for  adhering  to  the  doctrine 
of  Christ  relative  to  divorce.  I  plant  myself  on  the  highest 
moral  and  religious  grounds  known  to  me.  I  walk  by  my  high- 
est light;  and  as  I  understand  the  teachings  of  inspiration, 
history,  observation,  experience  and  reason,  they  all  confirm  me 
in  the  same  conclusion.  Have  you  any  thing  to  offer  in  the 
way  of  objection? 


403  PRACTICAL  CHRISTIAN  SOCIALISM. 

Inq.  I  do  not  know  that  I  have.  My  convictions  concur 
with  yours.  I  regard  your  seven  reasons  as  sound  and  perti- 
nent. The  opposing  party  will  deny  and  controvert  them  ;  and 
I  might  easily  make  myself  the  mouth-piece  of  their  criticisms  ; 
but  I  am  so  interiorly  persuaded  of  the  purity  and  excellency 
of  your  doctrine,  that  I  shall  make  no  attempt  to  raise  objec- 
tions. Will  you  now  enlighten  me  a  little  respecting  those 
separations  which  are  to  be  sanctioned  in  your  Republic,  "  with 
the  distinct  understanding  that  neither  party  shall  be  at  liberty 
to  marry  again  during  the  natural  lifetime  of  the  other"  ? 

Ex.  When  The  Practical  Christian  Republic  shall  have 
become  so  far  established  as  to  give  its  rising  generation  the 
education  I  have  endeavored  to  recommend,  and  to  discipline 
its  people  in  accordance  with  their  declared  Constitutional 
Polity,  cases  of  divorce  will  be  exceedingly  rare.  So  will 
cases  of  separation.  Nevertheless,  they  are  contemplated  and 
provided  for  as  sometimes  unavoidable  in  the  nature  of  things. 
They  will  probably  be  frequent  during  the  early  stages  of  the 
Republic,  on  account  of  the  continual  transitions  from  the 
old  order  of  society  into  ours,  and  the  cross  connections  of  our 
families  with  outsiders.  Now  there  are  many  causes  of  dis- 
affection, alienation  and  antagonism,  which  render  it  quite 
difficult,  if  not  impossible,  for  some  husbands  and  wives  to 
dwell  together  in  any  tolerable  peace  or  comfort.  These  are 
to  be  done  away  with,  if  they  can  be.  Many  of  them  can  be, 
where  there  is  a  will  in  the  principal  parties  and  a  judicious 
concurrence  of  friends.  Others  are  of  so  gross  and  outrageous 
a  nature  for  the  time,  that  a  separation  of  the  parties  more  or 
less  \videly  from  each  other,  is  the  only  tolerable  alternative. 
In  such  cases  a  separation  should  take  place.  Personal  out- 
rage, violence,  cruelty,  wickedness,  quarrelsomeness,  intemper- 
ance, &c.  &c.,  are  frequently  carried  to  such  a  pitch  as  to  be 
absolutely  intolerable.  In  all  such  cases  the  suffering  party 
must  seek  safety  and  peace  in  separation ;  and  friends  must 
assist  in  bringing  it  about.  Doubtless  there  are  also  cases  of 
uncongeniality  and  mutual  repugnance,  without  any  thing  like 
outrage  of  conduct,  which  become  so  unendurable  that  the 
parties  ought  to  separate,  at  least  till  they  are  confident  they 


CONSTITUTIONAL  POLITY.  400 

can  live  together  comfortably.  Let  them  separate.  But  in  no 
case  where  sexual  fidelity  remains  inviolate,  may  either  party 
consider  him  or  herself  at  liberty  to  marry  again  during  the 
natural  lifetime  of  the  other.  Let  each  be  considered  in  duty 
bound  to  do  the  other  all  the  good  that  can  be  judiciously  done 
under  the  circumstances. 

Inq.  But  can  I  not  easily  bring  up  cases  of  drunkenness, 
brutality  and  wickedness,  far  more  insufferable  than  ordinary 
cases  of  adultery  ?  Why  should  not  the  injured  party  be  en- 
titled to  divorce  in  these  cases,  as  well  as  in  the  sometimes 
less  afflictive  one  of  adultery  ? 

Ex.  For  the  reasons  already  assigned.  Evils  are  not  to  be 
measured  by  their  immediate  local  and  external  insufferability, 
but  by  their  internal  and  ultimate  general  malignancy.  Thus 
adultery,  all  things  considered,  is  more  intolerable  than  any  of 
these  dreadful  kinds  of  conduct  to  which  you  refer.  Besides, 
if  men  and  women  are  placed  on  a  footing  of  equal  rights,  as  I 
insist  they  should  be,  and  if  those  who  cannot  live  peaceably 
together  shall  go  into  quiet  separation,  each  with  what  justly 
belongs  to  him  or  her,  what  more  would  you  have  ?  It  must 
be  the  liberty  to  contract  a  new  sexual  connexion.  Is  this  it  ? 

Inq.  It  comes  to  this,  I  must  admit ;  but  I  am  ashamed  of  it, 
and  will  not  attempt  to  plead  its  necessity.  I  think  myself, 
that  the  least  of  the  evils  in  such  a  case  would  be  for  the  suf- 
fering party  to  remain  in  chaste  separation.  Finally,  I  do  not 
see  that  the  people  of  your  Republic  are  in  much  danger  of 
hard  cases  in  the  matrimonial  line,  unless  they  bring  their 
troubles  with  them  out  of  the  old  social  state.  Your  sovereign 
divine  principles,  your  Non- Resistance,  your  Teetotalism,  your 
Women's  rights,  your  religious  discipline,  your  educational 
system,  your  views  of  marriage,  your  whole  social  polity  and 
moral  order,  are  in  the  highest  degree  preventive  of  the  causes 
which  render  divorce  and  minor  connubial  separations  neces- 
sary in  existing  society.  As  to  the  world  in  general,  its  bad 
matches  and  connubial  miseries  are  undoubtedly  deplorable. 
You  have  no  faith  that  freedom  of  divorce  is  the  remedy  for 
these  evils.  You  are  sure  that  it  will  only  render  a  bad  matter 
worse.  In  this  you  are  at  irreconcilable  issue  with  the  whole 
52 


410  PRACTICAL  CHRISTIAN  SOCIALISM. 

Free  Love  school.  You  insist  on  precaution,  prevention,  en- 
lightenment, education,  reformation,  forbearance,  self-discipline 
and  the  utmost  endurance  of  hard  experience,  as  the  principal 
means  to  be  relied  on  for  diminishing  and  overcoming  matri- 
monial mischiefs.  I  perfectly  agree  with  you.  And  now,  if 
you  will  condense  the  advice  you  would  give  to  the  unhappy 
in  married  life  into  a  few  comprehensive  precepts,  we  will 
bring  this  long  Conversation  to  a  close. 

•  Ex.  And  with  it  Part  II.  of  my  general  Exposition.     I  ofTer 
the  following,  viz : 

1.  Search  out  and  try  to  understand  the  real  cause  or  causes 
of  your  unhappiness.      Otherwise  you  cannot  hope  to  find 
relief. 

2.  Examine  yourself  conscientiously  and  thoroughly,  to  see 
wherein  and  how  much  you  are  in  fault.     It  may  be  that  the 
chief  defect,  or  the  main  offense  is  in  yourself.     Or  if  in  your 
companion,  it  may  be  that  you  are  too  impatient,  resentful  and 
retaliatory,  or  too  neglectful  of  the  means  necessary  to  correct 
the  evil. 

3.  Put  forth  your  best  endeavors  first  to  correct  and  reform 
yourself;  then  your  companion. 

4.  Pray  earnestly  without  ceasing  for  divine  assistance,  wis- 
dom and  grace  to  prosecute  the  work  of  reformation ;  and  es- 
pecially for  patience  to  bear  with  what  remains  unreformed. 

5.  Crucify  petty  willfulness  and  pride  of   self-infallibility. 
Be  not  sullen,  obstinate  or  pertinacious.     Acknowledge  your 
wrongs.     Confess  your  faults.     Be  frank  and  truthful.     Yield 
your  own  will,  taste  and  convenience  to  those  of  your  compan- 
ion, in  all  cases  not  contrary  to  the  dictates  of  conscience. 
Herein  is  great  wisdom. 

6.  Magnify  not  your  companion's  offenses,  faults  or  defects. 
Proclaim  them  not  to  others.     Overlook,  bear  with,  forgive  and 
overcome  them,  to  the  utmost  extent  of  justice  and  charity. 
Abstain  from  taunt  and  reproach.     Rake  not  open  smouldering 
embers. 

7.  Be  exceedingly  slow  to  confide  your  connubial  difficulties 
to  third  persons.    Not  one  in  fifty  of  them  can  do  you  any  good, 
but  many  will  certainly  help  on  your  troubles.     Call  in  arbitra- 


CONSTITUTIONAL   POLITY.  411 

tors  only  in  the  last  extremity,  and  then  the  best  you  can  find. 

8.  Govern  your  passions,  your  temper,  your  tongue,  your 
tastes  and  your  imagination.     Be   moderate,  calm  and   self- 
controllable. 

9.  Be  true  to  the  sovereignty  of  divine  principles,  according 
to  your  highest  light.    Be  firm  in  doing  your  plain  duty.    Never 
consent  to  neglect  an  imperative  duty,  nor  to  commit  a  known 
sin,  for  the  sake  of  pleasing  your  companion.     Never  exact 
any  such  sacrifice  of  principle.     You  have  no  right  to  demand, 
or  to  make  such  a  sacrifice.     This  is  a  sacred  point.     Beware 
how  you  trifle  with  it. 

10.  Spare  no  pains  to  acquire  knowledge  respecting   the 
nature,  objects  and  requisites  of  true  marriage  ;  and  then  use 
that  knowledge  to  the  best  advantage  possible  in  obviating  the 
difficulties  of  your  own  case. 

11.  If,  after  all,  you  find  it  impossible  to  remove  the  causes 
of  your  unhappiness,  endure  them  as  long  and  as  well  as  you 
can.     But  if  worst  come  to  worst,  quit  yourself  of  them  with 
dignity  and  heroic  decision. 

12.  Above  all  things,  govern  your  amativeness.     Shun  ex- 
cess.    Correct  bad  habits  of  indulgence.      Look  not  abroad 
lustfully.     Beware  of  seductive  intimacies  and  fond  partialities 
away  from  home.      Imagine  not  another  fitted  to  make  you 
happier  than  your  own.     Poison,  disappointment,  wretchedness 
and  death  will  be  the  fruit  of  such  dreams.     Are  you  cross, 
fretful,  morose,  disgusted,  dissatisfied,  downcast,  miserable ;  or 
is  your  companion  so  ?     You  have  abused  your  nervous  sys- 
tems,  probably  by  excessive,   unseasonable,   unphysiological 
indulgence  in  sexual  conjunction  and  orgasm.     Become  tem- 
perate, chaste,  circumspect,  and  you  will  be  surprised  to  find 
health,  cheerfulness,  courteousness  and  family  sunshine  return- 
ing to  you.     Then  a  little  innocent  pleasure  will  be  incompara- 
bly greater  than  the  lawless  abundance  which  ends  in  death. 
Be  wise  in  this  thing,  and  you  shall  rejoice  in  a  safe  escape 
from  one  of  the  most  prolific  scourges  of  conjugal  life. 

Let  these  precepts  be  seriously  pondered,  in  connection  with 
what  I  have  before  said  on  the  subject  of  marriage,  and  I  am 


412  PRACTICAL  CHRISTIAN  SOCIALISM. 

confident  they  will  prove  to  thousands  a  far  "  more  excellent 
way"  out  of  connubial  misery,  than  divorce. 

Inq.  I  accord  to  your  wholesome  counsel  my  unqualified 
Amen. 


END  or  PART  n. 


PRACTICAL  CHRISTIAN  SOCIALISM. 


PART    III. 


SUPERIORITY  TO  OTHER  SYSTEMS. 


SUPERIORITY  TO  OTHER  SYSTEMS. 


CONVERSATION  I. 

The  old  social  system  compared  with  Expositor's — What  is  conceded  and 
what  is  claimed — 1st  point  of  contrast,  the  selfishness  and  antagonism  of 
the  old  system— 2d  point,  its  compulsoriness  of  association — 3d  point,  its 
human  assumption  and  expediency — 4th  point,  its  inadequate  guaranties — 
5th  point,  its  governmental  lordliness,  ostentation  and  exorbitancy — 6th 
point,  its  objectionable  qualifications  for  membership  and  office — 7th  point, 
its  inconsistency,  contradictor iness  and  chaotic  confusion — Summary  reca- 
pitulation of  points — Conclusion — Fourier's  System  to  be  next  examined. 

Ex.  Part  I.  of  this  Exposition  sets  forth  the  Fundamental 
Principles  of  my  social  system ;  Part  II.  presents  its  Constitu- 
tional Polity ;  and  now  Part  III.  is  to  show  its  Superiority  to 
other  systems.  This  presupposes  some  acquaintance  with 
other  systems  of  society,  some  comparison  of  mine  with  those 
systems,  and  some  assurance  that  a  fair  examination  will  prove 
mine  to  be  really  superior  to  all  others.  It  is  so.  But  I  do 
not  assume  that  mine  has  no  imperfections,  nor  that  the  others 
are  destitute  of  merit.  I  only  assume  that,  on  the  whole,  it 
is  decidedly  superior  to  others.  If  I  did  not  feel  confident  of 
this,  I  could  hardly  be  an  honest  man  in  recommending  it  with 
the  urgency  I  do.  Yet  as  I  claim  no  right  to  dictate  judgment 
to  others,  I  am  bound  to  plead  my  reasons,  and  leave  each 
mind  to  decide  the  question  for  itself. 

I  will  commence  with  the  old  social  system,  as  actualized  in 
the  present  order  of  society,  and  compare  it  with  mine.  This 
system  organizes  society  throughout  the  earth  into  Govern- 
ments. These  Governments  are  all  more  or  less  independent 
of  each  other,  and  antagonistical  in  the  supposed  leading  inter- 
ests of  their  respective  Peoples.  True  allegiance  to  any  one 


416  PHACTICAL  CHRISTIAN  SOCIALISM. 

of  these  Governments  is  understood  to  imply  an  obligation  in 
all  its  subjects  to  stand  up  for  it  in  the  last  resort,  right  or 
wrong,  against  every  other.  Hence  patriotism  became  the 
highest  virtue,  and  treason  the  most  damning  crime,  of  this 
social  system,  from  the  days  of  Nimrod  downward.  Accord- 
ingly all  duties  are  held  subordinate  to  those  of  patriotism,  and 
all  crimes  tolerable  if  committed  in  defense  of  the  Government. 
All  this  is  substantially  true  wherever  the  present  order  of 
society  exists.  Thus  we  find  the  human  race  cut  up  into  a 
multitude  of  radically  and  necessarily  antagonistical  nations. 
Each  People  has  a  governmental  organization,  which  is  not 
merely  peculiar  and  different  in  certain  unimportant  respects 
from  others,  but  which  assumes  an  attitude  of  defiance  to  them, 
and  binds  its  subjects  to  treat  them  even  in  peace  as  second 
best.  What  would  be  thought  of  a  ruler,  statesman  or  politi- 
cian, in  any  nation  of  the  earth,  who  should  declare  himself 
bound  never  to  promote  the  interests  of  his  own  country  to  the 
known  detriment  of  any  foreign  People  !  He  would  be  deemed 
a  great  hypocrite,  or  a  great  simpleton  ;  and  if  found  to  be  in 
earnest  would  be  consigned  speedily  to  the  obscurity  of  private 
life.  But  why?  Because  the  present  social  system  inherently, 
necessarily  and  inexorably  requires  it.  There  is  no  other  al- 
ternative. Look  at  the  most  civilized  nations  of  the  earth — 
the  so-called  Christian  nations.  Could  their  Governments 
sustain  themselves  without  national  selfishness  and  antagonism 
of  some  sort  toward  all  other  Peoples  ?  Not  unless  there  were 
a  radical  change  of  their  organic  constitutions.  But  to  no  such 
change  is  there  a  single  nation  yet  enlightened  and  good  enough 
to  consent. 

Contrast  my  system  with  this.  Contemplate  its  proposed 
Communities,  Municipalities,  States  and  Nations,  with  all  their 
local  variety,  peculiarity  and  dissimilarity.  They  are  distinct, 
and  for  right  purposes  independent  of  each  other,  yet  harmoni- 
ously confederated  in  one  Humanitary  Union.  There  can  be 
no  organic,  authorized,  sanctified,  unavoidable  antagonism  of 
interest  between  any  of  these  organizations.  The  good  of  one 
is  the  acknowledged  good  of  all ;  and  the  most  honorable 
statesmanship  in  our  Republic  must  be  that  which  shall  soonest 


SUPERIORITY  TO  OTHER  SYSTEMS.  417 

detect  and  most  uncompromisingly  oppose  any  measure  where- 
by any  Community  or  Nation  is  made  to  thrive  detrimentally 
to  another.  Do  you  not  see  that  in  this  fundamental  particular 
my  social  system  is  incomparably  superior  to  the  old  one  ? 

Inq.  I  see  it,  and  the  contrast  is  very  striking.  But  ought 
you  to  take  for  granted  that  the  people  of  your  Republic  will 
be  perfect  in  carrying  your  system  into  practice  ?  May  they 
not  prove  selfish  and  antagonistic  ?  May  they  not  render  your 
Communities,  Municipalities,  States  and  Nations  corporately 
selfish  and  antagonistical  toward  each  other  ?  I  am  obliged  to 
keep  in  mind  the  fact,  that  your  Republic  is  yet  to  be  actualiz- 
ed on  a  large  scale.  At  present  it  is  a  mere  germ.  Your  the- 
ory is  unexceptionable,  as  I  contemplate  it  on  paper ;  but  if  it 
shall  one  day  number  its  hundreds  of  thousands  and  millions, 
will  its  individuals  and  its  constituent  bodies  then  be  what  you 
so  confidently  expect  ?  Will  there  not  be  a  great  deal  of  old 
human  nature  about  it  ? 

Ex.  I  do  not  expect  that  human  nature  is  going  to  die  out 
under  my  social  system,  by  any  means.  I  should  be  very  sorry 
to  have  it.  Nor  do  I  expect  mankind  will  outgrow  selfishness 
and  antagonism  in  one,  or  two,  or  ten  generations.  Nor  do  I 
take  for  granted  that  the  people  of  our  Republic  are  to  be  per- 
fect, within  any  period  that  I  can  measure.  On  the  contrary,  I 
expect  many  of  them  will  for  a  long  time  exhibit  lamentable 
imperfections  in  various  respects.  Be  it  so ;  and  what  then  ? 
Will  it  be  the  fault  of  my  system  ?  Will  the  system  necessi- 
tate, promote  or  sanction  sefishness  and  antagonism,  either  in 
individuals  or  organizations  ?  This  is  the  question. 

Inq.  I  do  not  see  that  it  can  do  so  in  any  way.  But  I  was 
querying  whether  selfishness  and  antagonism  would  not  spring 
up  and  thrive  in  spite  of  your  system. 

Ex.  To  a  certain  extent  no  doubt  they  will.  But  the  entire 
genius,  power  and  influence  of  the  system  will  be  against  them. 
This  is  the  point,  of  its  superiority  over  the  old  system,  for 
which  I  am  now  contending.  I  allege  that  the  old  system,  as 
a  system,  necessitates,  encourages  and  confirms  selfishness  and 
antagonism.  It  does  this  per  se,  legitimately  and  inevitably. 
It  does  so  in  spite  of  many  good  principles,  good  men,  and  good 
53 


418  PRACTICAL  CHRISTIAN  SOCIALISM. 

counteracting  influences  outside  of  itself.  Its  organizations  are 
necessarily  selfish  and  antagonistical.  They  were  so  in  their 
very  inception.  They  have  always  been  so  in  their  actual  op- 
eration. They  are  preeminently  so  at  this  moment  in  the  most 
enlightened  part  of  Christendom.  They  are  so  against  the 
better  convictions,  ideas,  feelings  and  efforts  of  many  good 
minds,  who  are  doing  much  to  restrain  and  modify  their  evil 
tendencies.  The  system  itself  is  inherently  incompatible  with 
the  doctrine  of  common  human  brotherhood,  with  the  common 
unity,  welfare  and  peace  of  the  race.  Is  not  this  obvious  ? 

Inq.  I  now  distinctly  see  your  point.  You  are  treating  of 
social  systems  as  such,  in  their  respective  organic  influences 
on  the  human  beings  under  them.  You  assume  that  each  sys- 
tem must  have  a  powerful  institutional  influence  of  its  own, 
above  the  generality  of  those  influences  which  spring  sponta- 
neously from  individuals,  or  from  the  ordinary  activities  of  hu- 
man nature.  And  you  claim  superiority  for  your  system  over 
the  old  one  in  this,  that  it  is  radically  benevolent,  fraternal, 
harmonic  and  peaceful ;  whilst  the  other  is  radically  selfish  and 
antagonistical. 

Ex.  Yes ;  and  consequently,  that  whatever  people  may  be, 
and  whatever  other  influences  may  tend  to  make  them,  my 
system,  so  far  as  it  goes,  must  promote  unity ;  but  the  old  sys- 
tem, so  far  as  it  goes,  must  promote  antagonism.  Under  my 
system  a  degree  of  antagonism  may  exist  among  the  people  in 
spite  of  it ;  and  under  the  old  system  a  degree  of  fraternity  may 
exist  in  spite  of  it.  But  the  systems  themselves  legitimately 
promote  the  opposite  effects  alleged ;  the  old  one  selfishness 
and  antagonism;  mine  benevolence  and  unity.  Hence  we 
must  conclude,  that  if  ever  mankind  become  harmonized  or- 
ganically into  a  practical  common  brotherhood,  the  old  social 
system  must  be  abandoned,  and  my  system,  or  one  substantially 
like  it,  be  adopted.  Here  then  is  one  fundamental  point  in 
which  my  system  is  obviously  superior  to  the  old  one. 

Inq.  Granted ;  please  proceed. 

Ex.  Another  point  of  superiority  is,  that  of  voluntariness  over 
compulsion.     My  system  requires  only  voluntary  association. 


SUPERIORITY  TO  OTHER  SYSTEMS.  419 

No  person  is  compelled  to  belong  to  any  of  its  organizations. 
Any  member  may  resign  and  withdraw  at  discretion.  But  the 
old  system  justifies  all  its  organizations  in  assuming  control 
over  the  persons  and  property  of  people,  whether  they  choose 
to  be  under  that  control  or  not.  It  justifies  each  organization 
in  compelling  all  to  be  subject  to  its  government  who  for  the 
time  being  reside  within  its  assumed  limits.  And  if  any  pre- 
sume to  refuse  due  subjection  to  its  constituted  authorities,  it  is- 
lawful  to  coerce,  punish  and  even  slay  them.  The  Government 
may  be  monarchical,  aristocratical,  republican  or  democratic  ; 
still  the  same  law  of  compulsory  association  and  subjection 
prevails.  And  the  same  right  to  inflict  death  on  rebels  in  the 
last  resort  is  common  to  all  these  organizations.  It  is  in  the 
very  nature  of  the  system,  and  runs  through  all  its  modifications 
of  constituted  power.  Hence  in  our  own  enlightened  country, 
with  all  its  pretensions  to  democracy,  this  compulsory  power  is 
assumed  over  the  whole  female  sex,  besides  millions  of  men, 
who  have  no  voice  in  the  Government.  In  the  old  world,  of 
course,  the  thing  is  carried  through  all  degrees  to  its  worst  ex- 
tremes. If  the  Government  want  money,  or  physical  force,  or 
any  other  kind  of  support,  it  resorts  to  taxation,  conscription,  or 
some  kind  of  authoritative  requisition,  and  enforces  its  demands, 
if  need  be,  by  exercising  its  assumed  power  of  life  and  death 
over  all  its  subjects.  Is  not  all  this  plain  and  undeniable  ?  Do 
you  not  see  this  point  of  contrast  between  the  two  systems  ? 
And  do  you  not  see  that  herein  mine  is  superior  to  the  old  ? 

Inq.  I  see  and  grant  it  all.  But  I  do  not  see  how  the  old 
system  could  get  on  without  compulsion ;  nor  how  the  world, 
as  it  has  been  and  is,  could  get  on  without  that  system.  Man- 
kind in  general  have  not  been  and  are  not  now  intellectually 
and  morally  prepared  for  your  system.  I  presume  you  will 
admit  as  much  as  this.  The  old  system  of  society  is  the  nat- 
ural outgrowth  of  barbaric  conditions  and  necessities.  Mankind 
were  predominantly  animal,  selfish,  aggressive,  resentful  and 
violent  in  executing  their  will.  The  weaker  naturally  gather- 
ed round  the  stronger  and  combined  with  them ;  not  merely 
from  admiration  of  their  excellence,  but  from  motives  of  defense 
and  protection  against  outrageous  aggressors.  Hence  society 


420  PUACTICAL  CH1USTIAN  SOCIALISM. 

and  government.  Association  of  some  sort  was  a  natural  want, 
a  natural  pleasure.  Compulsory  society  was  a  necessity,  for 
the  protection  of  the  more  orderly  and  well  disposed  against 
those  who  were  much  less  so.  Government  is  the  mere  func- 
tional organic  authority  of  society,  and  must  operate  as  society 
for  the  time  being  wills.  Society  has  hitherto  willed,  as  the 
least  of  two  evils,  that  dissentient  and  refractory  individuals 
and  minorities  shall  be  compelled,  nolens  volens,  to  conform  to 
governmental  order.  There  was  no  other  alternative,  unless  it 
were  the  subjection  of  the  better  to  the  worse  classes  of 
minds — consequently  to  outrage,  anarchy  and  intolerable  social 
confusion.  I  must  therefore  respect  the  old  social  system,  as 
natural  and  necessary  on  the  plane  it  occupies.  Unless  man- 
kind had  been  much  wiser  and  better  than  heretofore,  your 
social  system  could  not  possibly  have  been  adopted  and  carried 
out.  It  could  not  have  been  appreciated,  nor  hardly  conceived 
of  ideally,  at  an  earlier  period  of  the  world.  Voluntary  associ- 
ation, commonly  so  called,  has  been  wonderfully  developed 
within  the  last  half  century.  During  that  brief  period  there 
has  been  more  voluntary  association,  in  civilized  nations,  for 
good  objects,  and  with  greater  success,  than  among  all  mankind 
of  preceding  generations.  This  is  greatly  to  your  encourage- 
ment. Yet  you  must  not  -forget  that  nearly  all  the  voluntary 
associations  extant  place  themselves  under  the  patronage  and 
protection  of  these  very  sword-sustained  governments,  in  which 
the  old  order  of  society  culminates.  They  are  mostly  charter- 
ed corporations,  made  up  of  people  who  believe  in  the  neces- 
sity of  legal  compulsion  and  military  force,  and  who  rely  on 
Government  to  protect  their  persons,  their  association  and  their 
funds.  They  do  not  go  your  length.  They  are  not  Christian 
Non-Resistants.  They  do  not  confide  in  purely  moral  and  un- 
injurious  forces.  The  sword  is  their  dernier  resort,  either  as 
wielded  by  the  government,  or  by  thoir  own  hands.  In  this 
their  voluntary  association  is  unlike  yours. 

Ex.  I  cordially  assent  to  all  this.  But  is  it  any  the  less  true, 
that  my  system  is  superior  to  the  old  and  reigning  one  in  vol- 
untariness  ?  Grant  that  the  time  has  but  recently  arrived  when 
my  system  could  be  introduced ;  now  that  it  is  receivable  even 


SUPERIORITY  TO  OTHER  SYSTEMS.  421 

by  a  few,  it  may  be  and  certainly  ought  to  be  a  superior  one. 
And  all  who  are  prepared  for  it  ought  to  adopt  it  as  such. 
Those  who  are  unprepared  will  of  course  either  continue  under 
the  old  system,  or  embrace  some  one  which  they  deem  still 
better  than  mine.  But  surely  an  order  of  society  which  com- 
pels no  one  to  support  it,  and  which  accomplishes  its  objects 
wholly  by  moral  and  beneficent  forces,  must  be  radically  supe- 
rior to  one  which  assumes  the  power  of  life  and  death  over 
involuntary  subjects  and  governs  them  by  terror.  I  think  my 
second  point  cannot  be  successfully  controverted. 

Another  point  of  superiority,  which  I  claim  for  my  system 
over  the  old  one,  is,  that  it  subordinates  human  expediency 
entirely  to  the  sovereignty  of  clearly  declared  divine  principles. 
It  leaves  no  discretionary  prerogative  in  any  human  being  or 
combination,  to  legislate,  arbitrate  or  dictate  in  any  case  con- 
trary to  the  supreme  divine  law.  No  Government,  no  majority, 
no  unanimous  nation,  is  invested  with  such  authority.  Divine 
principles  are  plainly  stated  and  acknowledged.  They  are 
God's  laws.  Their  sovereignty  is  absolute.  Nothing  known 
to  be  essentially  repugnant  to  them  is  allowable  to  individuals, 
to  combinations,  to  organizations,  or  to  society  at  large.  Thus 
human  government  is  made  strictly  subordinate  to  divine 
sovereignty.  But  the  old  social  system  starts  with  the  assump- 
tion, that  its  organizations  have  a  natural  or  God-given  right  to 
make  laws  and  enforce  them  at  discretion.  Monarchs,  legisla- 
tors, judges,  magistrates,  and  above  all  majorities,  are  not 
bound  by  inflexible  divine  laws,  like  individuals ;  they  are 
God's  vicegerents,  invested  with  plenary  authority  to  decree, 
enact  and  repeal  laws  for  their  subjects,  according  to  their  own 
judgment  of  what  is  most  expedient  under  the  circumstances. 
They  have  no  plainly  stated,  solemnly  acknowledged  principles 
to  be  held  inviolable  as  their  supreme  fundamental  law.  They 
acknowledge  God,  but  claim  that  he  has  somehow  invested 
them  with  very  large  discretionary  powers  to  govern.  They 
acknowledge  divine  laws,  but  regard  them  as  designed  chiefly 
for  individuals  in  their  religious  and  moral  relations ;  not  for 
organized  human  Governments,  to  restrain  and  regulate  their 
functionaries.  Hence  the  most  enlightened  organizations  of 


422  PRACTICAL  CHRISTIAN  SOCIALISM. 

the  old  order  of  society  proceed,  on  these  high  assumptions,  to 
conduct  all  the  affairs  of  Government  according  to  what  they 
deem  the  highest  human  expediency.  They  deny  that  there 
is  a  Higher  Law  than  this,  to  which  organic  society  and  its 
governmental  officials  are  amenable.  Many  great  and  good 
men  have  taught  that  there  is  such  a  supreme  divine  law,  and 
that  every  human  Government  is  as  much  bound  by  it  as  indi- 
viduals are ;  that  every  human  law  contrary  to  the  divine  is 
null  and  void,  in  the  very  nature  of  things.  But  not  a  single 
Government  under  the  old  social  system  has  yet  accepted  this 
doctrine.  Expediency,  policy,  or  some  written  law  of  their 
own,  is  the  highest  law  in  every  nation  under  heaven.  In  our 
own  professedly  Republican  country,  one  of  its  most  honored 
Senators  gravely  affirmed,  that  slaves  were  absolutely  the 
property  of  their  masters  because  human  laws  had  made  them 
so.  And  a  large  majority  of  its  august  Senate  have  repeatedly 
contemned  the  doctrine,  that  the  Government  of  the  nation  is 
bound  by  a  higher  law  than  the  Federal  Constitution.  The 
same  supremacy  of  human  expediency  is  assumed  and  acted 
upon,  with  very  slight  limitations,  by  all  the  organizations  of 
the  old  order  of  society.  They  declare  war  and  make  peace  , 
they  determine  right  and  wrong  by  their  own  legislation  ;  they 
ordain  penalties  and  inflict  death  on  their  own  authority ;  and 
they  teach  their  subjects  to  regard  all  this  as  the  legitimate, 
indisputable  prerogative  of  human  Governments.  If  this  pre- 
rogative happens  to  be  questioned,  and  an  appeal  is  made  to 
God,  it  is  boldly  asserted  that  God  himself  has  invested  organ- 
ized society  with  all  this  dicretionary  authority.  And  if  any 
individual,  or  combination  of  people,  resist  "  the  powers  that 
be,"  it  is  the  right  and  duty  of  Government  to  enforce  its  au- 
thority at  whatever  cost  of  human  life.  Such  is  the  old  social 
system  in  this  particular.  Is  not  mine  unspeakably  superior 
to  it? 

Inq.  I  think  you  are  conclusively  right  on  this  point.  What 
next? 

Ex.  My  system  is  also  superior  to  the  reigning  one,  in  respect 
to  its  guaranties  of  internal  order,  welfare  and  happiness. 
Every  acknowledged  citizen  of  our  Republic  is  to  be  ensured 


SUPERIORITY  TO  OTHER  SYSTEMS.  423 

"  a  comfortable  home,  suitable  employment,  adequate  subsist- 
ence, congenial  associates,  a  good  education,  proper  stimulants 
to  personal  righteousness,  sympathetic  aid  in  distress,  and  due 
protection  in  the  exercise  of  all  natural  rights."  These  things 
are  indispensable  to  the  order,  welfare  and  happiness  of  society. 
Under  my  system  they  are  solemnly  guarantied  to  all  the  order- 
ly citizens  and  dependents  of  the  Republic.  A  decent  mini- 
mum of  them,  if  nothing  more,  must  be  provided  in  some  way 
for  all  members,  probationers  and  dependents  of  every  Com- 
munity ;  and  the  whole  system  legitimately  tends  to  the  reali- 
zation of  these  guaranties.  Vagrancy,  beggary,  pauperism, 
squalid  poverty,  destitution  of  employment,  idleness,  haunts  of 
vice,  ignorance,  gross  neglect  of  religious  and  moral  discipline, 
unrelieved  distress,  and  abandonment  of  the  deeply  wronged, 
are  all  provided  against.  They  cannot  exist  in  our  Republic, 
except  very  partially,  clandestinely,  accidentally  and  tempora- 
rily. 

But  how  is  it  under  the  old  social  system,  in  the  existing 
order  of  society  throughout  the  earth?  That  system,  as  a 
system,  guaranties  nothing  but  penal  and  military  protection  to 
its  liege  subjects  against  domestic  and  foreign  offenders.  It 
leaves  its  organizations  to  provide  more  or  less  for  the  welfare 
of  their  subjects,  in  respect  to  alms  and  education,  as  each 
People  may  choose.  The  more  enlightened  nations  have  grad- 
ually made  partial  provision  for  the  relief  of  the  poor,  and  the 
education  of  the  young.  Some  States  have  even  done  honor- 
ably in  these  respects.  But  generally  throughout  the  earth, 
Governments  have  expended  their  resources  in  war  and  prep- 
arations for  war;  in  repressing  and  punishing  crime,  in  sub- 
duing insurrections,  riots  and  mobs;  in  pomp,  parade  and 
display ;  in  every  thing  almost  but  generous  preventives  of 
wretchedness  among  the  common  people.  Armies,  navies, 
forts,  arsenals,  military  trainings,  prisons,  gibbets  and  the  whole 
paraphernalia  of  warlike  and  penal  appliances  are  every  where 
liberally  provided  for.  The  people  are  taxed,  peeled  and  ex- 
hausted to  maintain  these  so  called  guaranties  of  order,  are 
taught  to  regard  them  as  indispensable,  are  tickled  with  the 
display  of  them,  and  are  confirmed  in  their  admiration  of  them. 


424  PRACTICAL  CH11ISTIAN  SOCIALISM. 

Meantime,  they  may  have  homes  if  they  can  get  them,  em- 
ployment if  they  can  obtain  it,  a  comfortable  subsistence  if 
they  can  procure  it,  education  if  able  and  disposed  to  secure  it, 
decent  society  if  they  choose  and  can  work  their  way  into  it, 
relief  from  distress  by  beggary,  or  in  the  alms  house,  or  through 
the  intervention  of  some  charitable  society,  and  protection  in 
some  of  their  rights  by  paying  the  Government  a  round  price 
for  its  services.  Hence  the  universal  scramble  for  subsistence, 
competence,  wealth,  pleasure,  distinction  and  power — each 
jostling,  thorning,  overreaching,  outwitting  and  trampling  under 
foot  another,  in  order  to  success.  Under  such  a  system  there 
may  be  a  vast  amount  of  good  enjoyed,  notwithstanding  the 
immensity  and  complexity  of  evil ;  but  very  little  of  the  good 
springs  from  and  is  promoted  by  the  system.  It  is  chiefly 
spontaneous  from  other  sources,  and  exists  in  spite  of  the  radi- 
cal defects  of  the  system.  God  has  so  constituted  all  nature, 
that  good  on  the  whole  shall  preponderate  over  evil,  in  spite  of 
all  outward  circumstances,  conditions  and  arrangements  under 
human  control.  This  however  does  not  excuse  us  from  at- 
tempting the  highest  good  possible,  but  ought  rather  to  prompt 
us  to  untiring  devices  and  efforts  for  the  institution  of  favorable 
circumstances,  conditions  and  arrangements.  And  when  we 
behold  a  large  portion  of  the  people,  connected  with  every 
organization  under  the  old  social  system,  living  in  ignorance, 
poverty  and  social  degradation,  we  ought  to  inquire  how  much 
of  it  is  fairly  chargeable  on  the  system  itself.  It  is  not  all  thus 
chargeable,  but  a  great  deal  of  it  is.  It  may  be  owing  to  the 
inherent  evil  influences  of  the  system,  or  to  its  inefficiency  in 
certain  directions  for  good.  Probably  to  both.  Whether  the 
faults  are  omissive  or  commissive,  they  are  notorious  ;  and  the 
superiority  of  my  system  in  this  particular  is  undeniable. 

Inq.  I  shall  raise  neither  controversy  nor  query  on  this  point. 
Please  proceed. 

Ex.  Another  point,  in  respect  to  which  I  claim  superiority 
for  my  system  over  the  old  one,  is,  the  simplicity,  utility,  be- 
nignity and  modesty  of  its  Government.  All  its  officials  are  to 
be  fraternal  servants  performing  -  their  functions  faithfully, 
without  pomp  or  display,  without  any  higher  compensation 


SUPERIORITY  TO  OTHER  SYSTEMS.  425 

than  operatives  of  the  better  class  in  the  ordinary  industries 
of  life,  without  monopoly  or  craft,  without  power  to  burden  or 
prey  upon  their  constituents,  and  without  any  kind  of  exemp- 
tion from  the  common  sovereignty  of  divine  principles.     They 
are  a  privileged  class  only  in  being  clothed  with  important 
official  responsibilities,  and  in  being  afforded  large  opportuni- 
ties for  serving  their  constituents.     I  need  not  expatiate  on  this 
prominent  feature  of  my  system.     Look  at  the  corresponding 
one  in  the  prevailing  system,  and  note  the  contrast.     It  is  well 
indicated  in  our  Savior's  words  to  his  disciples,  when  there  had 
been   a  strife   among  them  who  should  be   greatest.     "  The 
kings  of  the  Gentiles  exercise  lordship  over  them ;  and  they 
that  exercise  authority  upon  them  are  called  benefactors.    But 
ye  shall  not  be  so  ;  but  he  that  is  greatest  among  you,  let  him 
be  as  the  younger  ;  and  he  that  is  chief,  as  he  that  doth  serve." 
Luke  xxii :  25,  26.     All  Governmental  agencies  under  the  old 
social  system  assume   a  kind  of  lordship.     They   patronize 
rather  than  serve  the  people.     They  are  authoritative,  prone  to 
external  display,  expensive  in  all  their  operations,  exorbitant 
in  all  their  charges,  lavish  of  the  public  revenues,  and  forever 
grasping  after  fat  salaries,  large  stipends  and  a  luxurious  main- 
tenance.    Need  I  more  than  allude  to  the  monstrous  revenues 
absorbed  up  in  monarchical  nations  by  royalty,  nobility  and  the 
endless   retinue   of   officials?     Even   our  own  comparatively 
modest  and  economical  Governments,  in  Republican  America, 
are  assuming,  patronizing,  exorbitant,  costly  and  wasteful  to  a 
deplorable  extent.     When  we  get  beyond  our  common  Town 
and  Municipal  officials,  who  for  the  most  part  render  much 
useful  service  for  small  pecuniary  compensation,  we  find  Gov- 
ernment  every  where  exhibiting  a  disposition  to  have  its  own 
way,  to  take  its  own  time,  to  be  sued  unto,  waited  upon,  nat- 
tered and  hired.     It  must  be  approached  with  great  deference, 
formality,  technicality  and  subserviency.     Then  it  will  conde- 
scend to  hear,  consider  and  act.     It  will  tardily  adjudicate  our 
quarrels,  regulate  our  affairs,  rid  us  of  our  offenders,  and  extend 
to  us  its  protection.    But  its  chariot  wheels  must  be  continually 
greased,  its  heralds  duly  feed,  and  all  its  runners  well  paid. 
In  fine,  it  sets  an  exorbitant  price  on  all  its  services,  and  in  too 

54: 


426  PRACTICAL  CHRISTIAN  SOCIALISM. 

many  cases  actually  rains  those  who  are  so  unfortunate  as  to 
resort  to  its  interference.  It  is  the  most  fastidious,  dilatory, 
uneconomical  and  exorbitant  of  all  human  instrumentalities. 
In  nine  cases  out  of  ten  it  costs  more  than  it  comes  to.  Yet  it 
always  keeps  up  the  same  patronizing  air,  and  after  a  man  has 
paid  it  ten  dollars  to  get  one,  he  is  required  to  take  off  his  hat 
and  respectfully  thank  the  Court,  or  Legislature,  or  Magistrate, 
for  having  graciously  condescended  to  act  in  the  case.  So 
intolerable  is  all  this  to  men  of  sense  and  benevolence,  that 
many  of  them  are  coming  to  the  conclusion  that  they  will  do 
their  own  governing,  and  if  they  are  sued  for  their  coat,  will 
give  it  tip  at  once  rather  than  throw  away  treble  its  value 
on  Government  officials.  As  for  the  multitude,  they  are  trained 
up  to  think  that  the  sun  would  scarcely  shine  or  the  rains 
fall,  if  it  were  not  for  the  beneficent  care  exercised  over  them 
by  this  same  sword-sustained,  money-devouring  Government. 
And  until  we  can  convince  them  that  there  "  is  a  more  excel- 
lent way"  and  render  them  willing  to  adopt  it,  they  must  be 
permitted  to  do  as  well  as  they  can  in  the  old  one.  But  if 
any  man  can  give  a  good  reason  why  Governmental  function- 
aries should  assume  patronic  airs,  and  be  paid  five,  ten,  twenty 
or  a  hundred  times  more  for  a  day's  service  than  the  average 
of  skillful  and  efficient  industrial  operatives,  I  should  be  glad 
to  know  what  that  reason  is.  But  I  forbear.  Is  there  any 
room  to  doubt,  that  my  system  is  superior  to  the  reigning  one 
in  this  particular  ? 

Inq.  None  at  all.  The  only  doubt  I  have  is,  whether  your 
People  will  faithfully  adhere  to  this  simplicity,  utility,  benigni- 
ty and  modesty  of  their  constitutional  Government.  Such 
virtues  are  apt  to  die  out,  when  numbers,  wealth  and  power 
have  greatly  increased. 

Ex.  I  am  aware  it  has  always  been  so.  There  will  be  great 
danger  of  it  in  our  Republic.  But  I  can  only  protest  against 
it  in  advance,  and  throw  up  safeguards  in  my  system  for  its 
prevention.  And  all  I  claim  is,  that  I  have  done  so,  that  my 
system  is  sound,  and  that  in  this  particular  it  is  radically  supe- 
rior to  the  old  one. 

It  is  also  superior  in  another  important  respect ;  its  qualifies,*- 


SUPERIORITY  TO  OTHER  SYSTEMS.  457 

tions  for  membership.     Persons  of  every  age,  capable  of  under- 
standing decently  the  obligations  of  membership  and  willing  to 
assume  its  responsibilities,  may  become  coequal  members  in 
all  its  organizations,  without  the  qualification  of  being  a  male, 
or  being  white,  or  being  twenty-one  years  of  age,  or  having 
been  born  in  the  country,  or  possessing  a  certain  amount  of 
property,  or  being  of  honorable  birth,  or  taking  any  oath  of  al- 
legiance.    And  all  are  equally  eligible  to  every  office  for  which 
their  associates  deem  them  personally  suitable.    "  Worth  makes 
the  man,"  or  woman,  and  is  the  grand  qualification  for  mem- 
bership.   Perfection  is  not  required  or  expected.    Many  imper- 
fections will  be  overlooked.      But  the  governing  principles, 
motives  and  intentions  of  candidates,  must  be  those  which  the 
Christian  Religion  declares  to  be  essential  to  human  happiness. 
But  how  is  it  under  the  old  social  system  ?    Who  are  admitted 
into  the  membership  of  its  governmental  organizations,  and 
who  excluded,  and  on  what  grounds  ?     Who  are  eligible  to 
office  and  on  what  conditions  ?     Is  moral  character  made  an 
indispensable  qualification  ?     Are  all  the  intelligent  and  good 
admitted  ?     Is  there  any  profligacy  or  crime  except  treason,  or 
conviction  for  some  notoriously  odious  offense,  that  excludes 
men  from  such  membership  and  eligibility  to  office?    Read  the 
bloody  and  licentious  history  of  the  past     Look  into  the  royal 
families,  at  the  nobility,  at  the  statesmen,  the  politicians,  the 
voters,  the  members   and   officials  of  governmental   society. 
For  it  is  to  be  remembered  that  those  who  in  any  nation  have 
a  voice  in  its  government  are  distinguishable  from  mere  sub- 
jects.    They  belong  to  the  society  which  assumes  to  govern 
the  nation.     They  are  rulers,  by  virtue  of  membership  in  the 
so  called  civil  society  of  that  People.     All  the  rest  are  mere 
subjects.      Thus  it  comes  to  pass,  that  the  most  abandoned 
profligates  are  sometimes  found  on  thrones,  or  in  cabinets,  or 
in  senates,  or  on  the  bench,  or  in  command  of  armies,  or  in  the 
most  important  offices.     They  were  bora  to  it,  or  have  strode 
with  bloody  feet  over  their  crushed  fellow  creatures  to  the 
summit  of  power,  or  have  somehow  become  the  possessors  of 
enormous  wealth,  or  have  worked  their  way  to  fame  by  great 
talents  unscrupulously  used,  or  have  risen  to  distinction  by 


428  PRACTICAL  CHRISTIAN  SOCIALISM. 

"  crooking  the  pregnant  hinges  of  the  knee  where  thrift  was 
wont  to  follow  fawning,"  or  have  made  their  fortunes  by  man- 
stealing,  slave -trading  or  slaveholding !  Who  cares  how  they 
got  into  place  and  power  ?  What  has  the  system  in  it  to  ex- 
clude them  ?  There  they  are,  along  with  many  who  are  worthy 
and  honorable  on  their  own  plane.  We  do  not  condemn  all, 
nor  lump  the  reputable  with  the  vile.  But  there  the  vile  are, 
in  the  highest  places  of  human  authority !  Why  is  it  so  ?  Ask 
the  old  social  system.  Ask  why,  in  Republican  America,  a 
drunken  rowdy,  or  a  ruffian  pugilist,  is  welcomed  to  the  ballot- 
box,  whilst  an  intelligent,  exemplary  woman  has  no  right  there  ? 
Ask  why,  in  many  States  of  the  Union,  unexceptionally  worthy 
men  are  excluded  from  civil  society,  merely  because  negro 
blood  runs  in  their  veins,  whilst  the  most  infamous  white  men 
are  not  only  allowed  to  vote,  but  to  hold  responsible  office  ? 
Why  thousands  of  Christian  slaves  should  be  denied  even  the 
right  to  give  testimony  in  Courts  of  law  against  the  most  inhu- 
man white  man  guilty  of  rape,  whilst  one  of  their  masters,  after 
selling  perhaps  his  own  offspring  on  the  auction  block,  is  eligi- 
ble to  the  highest  offices  in  the  nation,  and  may  be  elected 
special  guardian  of  human  rights  ?  Such  questions  are  preg- 
nant with  their  own  answers.  They  implicate  the  reigning 
social  system  as  exceedingly  loose,  defective  and  barbaric,  in 
respect  to  the  qualifications  for  membership  in  its  governmental 
organizations.  Is  not  mine  incomparably  superior  in  this  par- 
ticular ? 

Ing.  No  doubt  it  is.  But  I  think  it  would  be  impossible  to 
make  moral  character  a  qualification  for  membership  in  the  civil 
society  of  any  country.  It  would  not  be  practicable  to  draw 
the  line,  to  adhere  to  it,  and  to  compel  the  excluded  immoralists 
to  submit. 

Ex.  That  may  be.  But  it  would  be  so  for  the  want  of  a 
general  will  in  the  people,  and  because  the  nature  of  the  pre- 
vailing system  is  wholly  unsuited  to  such  moral  purity.  This 
only  demonstrates  still  more  conclusively  the  radical  superiori- 
ty of  my  system. 

Jnq.  I  cannot  contest  that  superiority.     I  only  say,  let  your 


SUPERIORITY  TO  OTHER  SYSTEMS.  429 

system  be  fairly  tried.  Have  you  any  other  point  of  superiority 
to  allege  ? 

Ex.  Yes,  a  great  many  others.  But  I  shall  name  only  one 
more.  This  is  the  consistency  of  its  objects,  its  principles,  its 
polity,  and  its  practical  methods  of  operation.  All  these  are 
distinctly  declared  and  explained.  They  are  all  noble,  benefi- 
cent, fraternal  and  world-regenerative.  They  are  all  consonant 
with  each  other.  They  all  repudiate  and  abjure  injurious  force, 
the  rendering  evil  for  evil,  the  resisting  of  evil  with  evil,  the 
doing  of  evil  that  good  may  come.  And  the  legitimate  fruits  of 
the  system  must  ever  be  righteousness  and  peace.  But  the  old 
system  is  replete  with  inconsistency,  contradiction,  confusion 
and  violence.  It  is  so  in  its  objects,  in  its  principles,  in  its  pol- 
ity, in  its  practical  methods  of  operation,  and  in  its  obvious 
results.  Accordingly  the  whole  existing  order  of  society  is 
restless,  conflicting,  incongruous,  suspicious,  defiant,  treach- 
erous, vindictive  and  hostile.  It  is  so  through  all  its  castes  and 
ranks,  through  all  its  parties  and  factions,  through  all  its  ele- 
ments. It  is  so  in  government,  in  religion,  in  philosophy,  in 
trade,  in  every  thing.  Both  Church  and  State  have  all  these 
incongruous  and  combative  elements  seething  continually  as 
in  a  vast  caldron.  How  can  it  be  otherwise ;  human  nature 
being  as  it  is,  organized  and  trained  under  the  reigning  social 
system  ?  I  think  this  point  too  must  be  granted. 

I  will  now  recapitulate  my  points,  and  close.  I  claim  that 
my  spcial  system  is  radically  and  decidedly  superior  to  the  old 
one  in  the  seven  respects  alleged,  viz : 

1.  The  old  system  is  essentially  selfish  and  antagonistic. 
Mine  is  essentially  benevolent,  paternal,  unitive  and  harmonic. 

2.  The  old  system  is  essentially  involuntary  and  compulsory. 
Mine  is  essentially  voluntary  and  non-compulsory. 

3.  The  old  system  is  based  on  human  assumption  and  ex- 
pediency.     Mine  is  based  on  the  absolute  sovereignty  of  well 
understood,  solemnly  acknowledged  divine  principles. 

4.  The  old  system  has  no  adequate  guaranties  of  internal 
order,  welfare  and  happiness.     Mine  has  ample  and  complete 
guaranties. 

5.  The  old  system  authorizes  governmental  agencies  to  be 


430  PRACTICAL  CHRISTIAN  SOCIALISM. 

lordly,  ostentatious,  expensive,  arrogant  and  exorbitant.  But 
mine  authorizes  only  such  as  are  preeminent  for  simplicity, 
utility,  benignity,  economy  and  modesty. 

6.  The  old  system  makes  people  eligible  to  membership  and 
office  in  its  governmental  organizations,  with  little  or  no  regard 
to  moral  principles  or  character,  and  excludes  millions  on  ac- 
count of  sex,  age,  color,  birth,  poverty  and  other  peculiarities  in 
themselves  wholly  unblamable.     Mine  prescribes  high  yet  not 
impossible  moral  qualifications  for  all  who  enter  its  member- 
ship, and  sets  up  no  ill-founded  distinctions. 

7.  The  old  system  is  inconsistent,  contradictory  and  confus- 
ed in  its  objects,  its  principles,  its  polity,  its  practical  methods 
of  operation,  and  in  its  obvious  results.     Mine  is  perfectly 
consistent,  harmonic  and  unitary  in  all  these  particulars. 

I  conclude  with  expressing  my  firm  persuasion  that  my  so- 
cial system  contains  every  thing  really  good  in  the  old  one, 
without  any  of  its  evils,  and  at  the  same  time  a  vast  amount  of 
good  impossible  of  attainment  under  the  old. 

Inq,  I  am  perfectly  willing  to  think  so,  and  hope  the  whole 
world  will  at  last  be  convinced  of  it  by  practical  demonstra- 
tion. What  social  system  do  you  propose  to  bring  into  com- 
parison next  ? 

Ex.  That  of  Charles  Fourier ;  which  we  will  take  up  at  our 
earliest  convenience. 


SUPERIORITY  TO  OTHER  SYSTEMS.  431 


CONVERSATION   II. 

FOURIEBISM. — Charles  Fourier  a  great  man  and  philosopher,  but  over  praised 
and  over  censiired — Brief  sketch  of  his  life — A  summary  statement  of  his 
general  philosophy — Very  curious  ideas  of  human  and  planetary  souls,  of 
immortality,  retribution  &c— The  twelve  passions,  the  three  theories,  the 
three  axioms  &c — Explanations  and  remarks — Documents  are  placed  in 
Inquirer's  hands,  unfolding  Fourier's  social  system,  to  be  examined  prepar- 
atory to  another  Conversation. 

Inq.  I  expect  to  find  myself  exceedingly  interested  and  in- 
structed by  an  examination  of  Charles  Fourier's  social  system, 
and  by  your  attempt  to  show  that  yours  is  superior  to  his.  I 
am  ignorant  of  the  real  merits  and  defects  of  what  is  called 
Fourierism.  I  desire  to  be  reliably  informed  concerning  them. 
I  have  frequently  heard  Fourier  eulogized  by  his  admirers  in 
the  most  extravagant  terms,  as  one  of  the  very  greatest  and 
wisest  of  philosophers  ;  and  on  the  other  hand,  denounced  by 
his  despisers  in  equally  strong  terms,  as  one  of  the  most  vision- 
ary and  corrupt  of  theorists.  Amid  all  this  panegyric  and  de- 
nunciation I  have  hitherto  suspended  judgment,  in  hope  of 
some  favorable  opportunity  to  form  a  just  one.  I  trust  that 
opportunity  has  now  arrived.  And  before  you  proceed  to  criti- 
cise his  social  system,  I  wish  you  would  give  me  a  brief  sketch 
of  his  biography. 

Ex.  You  will  be  convinced  by  careful  investigation,  that 
Charles  Fourier  was  a  great  man  in  his  sphere,  a  very  remark- 
able theoretical  philosopher,  and  a  most  suggestive  public 
writer.  You  will  find  his  social  system  aiming  at  the  most 
benevolent,  grand  and  beautiful  results  for  universal  humanity. 
You  will  find  it  most  scientifically  based,  constructed  and  com- 
pleted, according  to  his  own  philosophy.  And  you  will  find  in 
it  many  of  the  best  sentiments,  ideas,  propositions,  plans  and 
suggestions  ever  submitted  speculatively  to  the  consideration 
of  intelligent  minds  concerning  the  relations  and  destinies  of 


432  PRACTICAL  CHRISTIAN  SOCIALISM. 

man.  As  a  social  system,  taken  in  the  whole,  it  is  the  most 
ingenious  and  complete  of  any  hitherto  propounded.  It  can 
be  studied  with  profit  by  all  social  architects,  and  eclectically 
turned  to  good  account  by  all  who  are  seeking  the  elevation  of 
human  society.  But  you  will  also  be  convinced  on  examina- 
tion, that  Fourier  was  not  so  great  and  wise  as  some  of  his 
eulogists  have  made  him,  nor  so  visionary  and  despicable  as 
his  denouncers  have  represented.  His  warm  admirers  have 
over  praised  him,  and  his  despisers  have  over  censured  him. 
You  will  find  the  same  true  of  his  social  system,  and  of  the 
philosophy  on  which  it  is  founded.  The  false,  fanciful,  imprac- 
ticable, pernicious  and  even  abominable,  will  be  found  mixed 
up  with  the  true,  the  real,  the  practicable,  the  salutary  and  the 
super-excellent.  Neither  Fourier  nor  Fourierism  can  be  swal- 
lowed ivhole  without  mischief.  There  must  be  dissection,  se- 
lection, rejection,  mastication  and  thorough  digestion.  Such  is 
my  judgment ;  and  I  will  try  to  put  you  in  the  way  of  deciding 
understandingly  whether  it  is  just.  You  wish  me,  before  pro- 
ceeding with  the  examination,  to* furnish  you  a  biographical 
sketch  of  this  great  socialistic  philosopher.  I  will  do  so. 

Charles  Fourier  was  a  Frenchman.  He  was  born  at  Besan- 
con,  in  Franch  Compte,  on  the  17th  of  April,  1772.  He  is 
represented  by  his  biographers  as  evincing  from  childhood  a 
remarkable  love  of  knowledge,  great  diligence  in  his  scholastic 
studies,  great  fondness  for  geography,  history,  statistics,  archi- 
tecture and  music,  great  truthfulness  and  abhorrence  of  dis- 
honesty, and  great  generosity  towards  the  poor.  He  was  always 
a  hard  student,  a  close  observer,  a  philosophic  thinker,  and 
withal  somewhat  of  an  eccentric  in  his  manners. 

At  eighteen  years  of  age  he  left  school,  and  was  placed  with 
a  linen  draper  at  Rouen ;  whence,  two  years  later,  he  entered  a 
commercial  house  in  Lyons,  as  one  of  its  clerks.  Soon  after- 
wards he  was  made  a  traveling  agent,  and  familiarized  himself 
with  many  parts  of  France,  Germany,  Belgium,  Holland  and 
Switzerland.  During  these  travels,  he  noted  particularly  the 
geographical,  architectural  and  industrial  peculiarities  of  each 
region  visited.  Being  well  educated  in  the  exact  sciences,  and 


SUPERIORITY  TO  OTHER  SYSTEMS.  433 

having  a  prodigious  memory  of  details,  he  stored  his  mind  with 
a  vast  amount  of  facts  for  subsequent  use. 

In  1793  his  father  died  and  left  him  about  $16,000  ;  but  hav- 
ing embarked  it  in  commercial  undertakings,  he  lost  the  whole 
of  it  within  a  year,  by  the  seige  and  ransacking  of  Lyons. 
These  were  the  days  of  the  great  French  Revolution,  when 
terror  reigned  throughout  the  country.  Fourier  was  several 
times  in  imminent  danger  of  losing  his  life.  He  was  thrown 
into  prison  by  the  terrorists,  escaped,  was  retaken,  sentenced  to 
death,  but  finally  let  off  on  condition  of  his  entering  the  army. 
His  only  offense  in  all  these  trials  was,  that  he  would  join  no 
party  of  the  revolutionaries.  At  the  end  of  two  years,  he  was 
discharged  from  the  army  on  account  of  ill  health. 

Again  he  became  clerk  in  a  mercantile  house,  but  spent  all 
his  leisure  hours  in  the  persevering  pursuit  of  his  favorite  stud- 
ies. In  1799,  while  employed  in  a  wholesale  warehouse,  he 
was  directed  to  superintend  the  secret  throwing  of  an  immense 
quantity  of  rice  into  the  sea.  This  rice  had  been  spoiled  by 
long  keeping  in  order  to  obtain  an  extortionate  price  for  it. 
There  had  been  almost  a  famine,  but  the  monopolizers  held  on 
for  higher  profits,  till  it  began  to  rot  in  their  stores.  Such 
abuses  of  trade  seemed  to  Fourier  real  crimes  against  human- 
ity, and  inspired  him  with  a  determination  to  study  incessantly, 
till  he  should  find  some  means  of  effectually  preventing  them. 
Socialistic  themes  were  from  that  time  his  principal  study.  But 
first  he  directed  all  his  investigating  powers  to  the  discovery  of 
universal  laws  in  nature,  which  would  serve  as  a  scientific 
basis  for  a  true  social  system.  Finding  that  attraction  and 
repulsion  were  the  two  principal  laws  whereby  the  Creator 
governs  the  world,  he  traced  them  from  the  stars  of  heaven 
down  through  all  grades  of  being  to  the  animals,  insects,  vege- 
tables and  minerals  of  the  earth.  Thus  he  ultimately  elabo- 
rated his  theory  of  universal  unity,  and  deduced  his  platform 
of  human  association.  He  became  an  author  in  spite  of  his 
daily  occupation  as  a  mercantile  clerk,  and  in  spite  of  his  scanty 
income.  In  1808  he  published  his  first  work,  entitled  "  Theory 
of  the  Four  Movements  ;"  but  only  the  first  volume  of  it,  as  a 
sort  of  prospectus.  No  notice  was  taken  of  it  by  the  public, 
55 


434  PRACTICAL  CHRISTIAN  SOCIALISM. 

and  finding  it  imperfect  in  certain  respects,  he  withdrew  it 
from  circulation,  and  went  on  with  his  studies.  Having  at 
length  completed  his  discoveries  and  verified  his  Theory,  at 
least  to  his  own  satisfaction,  he  was  encouraged  to  publish  two 
volumes  of  his  great  work  in  1822,  under  the  title,  'A  Treatise 
on  Domestic  and  Agricultural  Association."  He  then  went  to 
Paris  and  staid  a  year,  in  the  hope  of  getting  his  work  review- 
ed. But  finding  that  only  money  would  procure  the  desired 
notice,  he  betook  himself  again  to  business.  Five  years  passed 
without  his  obtaining  any  review,  or  making  himself  known  to 
any  influential  person.  He  was  then  induced  to  publish  an 
abridgment  of  his  work.  But  still  the  journalists  and  reviewers 
remained  dumb. 

In  1832,  after  the  dispersion  of  the  St.  Simonians,  a  school 
of  sentimental  Communists,  embracing  several  learned  men  to 
whom  Fourier  had  sent  his  work,  an  interest  began  to  manifest 
itself  in  his  philosophy.  A  weekly  journal  was  established  for 
the  diffusion  of  his  principles,  and  even  schemes  projected  for 
the  actualization  of  his  order  of  Association.  These  schemes 
he  discouraged  with  all  his  influence,  as  premature  and  im- 
practicable. Yet  they  were  attempted,  and  soon  failed.  In 
1835,  he  published  the  first  part  of  another  volume,  entitled 
"  False  Industry."  He  was  on  the  eve  of  publishing  the  sec- 
ond part,  when  he  was  cut  short  by  death,  at  the  age  of  sixty- 
five. 

He  was  never  married.  He  was  simple  in  his  habits,  and  an 
economical  liver.  His  income  was  always  moderate,  never 
exceeding  $300  per  annum.  He  is  said  to  have  been  lively 
and  cheerful  in  early  life,  but  somewhat  gloomy,  sour  and 
taciturn,  after  the  severe  studies  and  disappointments  of  mature 
life ;  yet  ever  an  honest  and  exemplary  man.  His  death  seems 
to  have  been  superinduced  by  a  fatal  fall,  in  the  night  time, 
down  the  staircase  of  his  lodgings.  He  was  badly  bruised,  and 
never  recovered,  though  he  continued  several  months.  Having 
no  confidence  in  medical  science,  he  refused  to  have  any  phy- 
sician called.  Two  of  his  intimate  friends  were  practitioners 
and  suggested  prescriptions,  but  he  neglected  their  judgment; 
still  preferring  to  follow  his  own  judgment.  Nor  would  he 


SUPERIORITY  TO  OTHER  SYSTEMS.  435 

accept  the  ministrations  of  servants  and  watchers.  He  per- 
emptorily refused  to  have  his  importuning  friends  set  up  on  his 
account  by  night.  Silence  and  loneliness  were  more  agreeable 
to  him.  On  the  eve  of  his  death,  he  sent  his  nurse  to  bed  at 
midnight,  requesting  her  to  rise  at  5  o'clock  in  the  morning. 
She  did  so  ;  but  his  spirit  had  fled  ;  his  body  was  found  kneel- 
ing by  the  bed  side. 

Thus  closed  the  earthly  pilgrimage  of  Charles  Fourier.  He 
was  honorably  buried  in  the  cemetery  of  Montmatre ;  and  on 
his  tomb  were  engraved  the  three  fundamental  axioms  of  his 
doctrine,  viz : 

1.  "  The  Series  distribute  the  Harmonies." 

2.  "  Attractions  are  proportional  to  Destinies." 

3.  "  Analogy  is  universal." 

He  left  no  less  than  seven  volumes  of  unpublished  manu- 
scripts, intended  as  parts  of  the  great  work  whereof  he  had 
published  only  the  two  before  mentioned.  Considerable  por- 
tions of  these  manuscripts  have  since  been  published  by  his 
friends  ;  among  which  are  two  volumes  on  "  The  Passions  of 
the  Human  Soul."  Perhaps  this  is  all  I  need  to  offer  relating 
to  the  biography  of  Fourier. 

Inq.  It  is  brief,  but  interesting  to  me  ;  and  I  shall  be  glad  to 
know  more  of  so  distinguished  a  man.  It  seems  to  me,  that  if 
you  can  now  give  me  a  condensed  view  of  his  general  philos- 
ophy, I  shall  be  much  better  prepared  to  understand  his  social 
system. 

Ex.  I  will  attempt  to  do  so.  If  I  understand  his  writings, 
his  general  philosophy  may  be  summarily  stated  nearly  as 
follows  : 

Nature  is  illimitable.  It  consists  of  and  comprehends  all 
existing  worlds,  beings,  things  and  elements.  The  first  princi- 
ples or  elements  whereof  all  natuffe  is  composed  are, 

1.  Spirit,  the  active  principle. 

2.  Matter,  the  passive  principle. 

3.  Mathematics,  the  neuter  principle. 

All  action  originates  in  Spirit.  All  individuated  form  is  con- 
stituted of  matter,  either  gross  or  refined.  All  division,  variety, 


436  PRACTICAL   CHKISTTAN  SOCIALISM. 

arrangement,  law  and  order,  spring  from  Mathematics.  Such 
are  the  universals  of  nature. 

There  is  a  vast  chain  of  being,  commencing  with  the  infinite 
God  and  descending  link  after  link  to  the  infinitesimal  atom. 
Or,  in  the  ascending  view,  there  are  aromal  atoms,  composites 
in  endless  variety  up  to  globes,  solar  systems,  universes,  bini- 
verses,  triniverses,  &c.  &c.  Spirit,  Matter,  Mathematics,  are 
the  primal  elements  of  all  these.  Hence  motion,  individua- 
tion,  association,  groups,  series  and  universal  unity,  in  and 
under  the  one  infinite  God.  He  alone  is  unchangeable.  All 
else  is  continually  performing  revolutions,  through  cycles  of 
changeful  duration  corresponding  to  man's  birth,  infancy,  child- 
hood, youth,  maturity,  old  age  and  dissolution. 

All  bodies  have  souls  ;  not  only  man,  but  the  earth,  planets 
and  stars.  These  souls  are  immortal.  They  have  all  existed 
from  unknown  eternity.  All  our  human  souls  are  ever  connect- 
ed with  and  subordinate  to  the  soul  of  the  earth.  The  soul 
of  the  earth,  during  the  great  past,  has  existed  in  successively 
generated  or  regenerated  planets  ;  keeping  all  its  own  subordi- 
nate souls  along  with  it  during  its  endless  revolutions.  During 
its  incarnation  in  each  globular  body,  it  is  in  conjugal  relations 
with  other  world-souls ;  and  various  procreations  take  place  in 
consequence.  Our  planet  has  its  cycle.  It  was  generated, 
born  and  is  having  its  infancy.  It  is  now  passing  through  its 
childhood  toward  youth.  It  will  at  length  become  mature,  pass 
its  meridian,  decline,  grow  old  and  be  dissolved.  All  this  will 
take  place  in  the  process  of  ages. 

Human  souls  have  two  spheres,  the  material  and  the  spiritu- 
al, in  which  they  alternately  exist.  They  live  twice  as  long 
in  their  spiritual  sphere  as  in  their  material  sphere  or  earth- 
home.  Here,  they  are  in  a  dream  state,  unconscious  of  their 
spiritual  existence.  There,  they  are  fully  awake  and  perfect- 
ly conscious,  not  only  of  what  pertains  to  them  as  spirits, 
but  of  what  has  transpired  in  their  earthly  state.  There,  they 
can  know  what  is  taking  place  with  the  dreamers  of  this  life, 
as  well  as  with  the  dwellers  in  their  own  spiritual  sphere  ;  that 
is,  they  can  know  more  or  less  of  what  pertains  to  both  spheres, 
according  to  each  one's  capacity.  Thus,  if  a  man  live  on  earth 


SUPERIORITY  TO  OTHER  SYSTEMS.  437 

twenty  years,  we  may  know  that  he  has  lived  or  will  live  forty 
years  in  the  spiritual  sphere.  Then  he  must  come  back,  and 
live  his  proper  period  on  earth  again.  Thus  all  will  come  and 
go,  come  and  go,  successively,  till  the  death  of  the  earth,  which 
will  take  place  when  it  shall  be  about  80,000  years  old.  Mean- 
time an  equitable  retribution  is  taking  place  from  period  to 
period.  He  who  is  a  beggar  during  his  present  term  of  life  on 
earth,  either  has  been  a  prince  in  some  former  lifetime,  or  will 
be  the  next  time  he  is  sent  to  dwell  on  earth.  So  all  souls  will, 
on  the  whole,  experience  an  equal  amount  of  good  and  evil. 
So  will  all  the  higher  planetary  souls. 

Human  society  in  the  aggregate  has  likewise  its  infancy, 
childhood,  youth,  maturity,  decline  and  dissolution.  It  is  now 
in  its  childhood.  The  true  system  of,  Association  has  just  been 
discovered.  It  will  ere  long  be  adopted  ;  but  several  genera- 
tions will  be  required  to  perfect  the  race.  Then  will  follow 
long  ages  of  inconceivable  felicity.  But  in  process  of  time 
will  ensue  gradual  decline,  old  age,  universal  discord,  and  final- 
ly the  death  of  the  planet.  Its  soul  will  then  depart  into 
another  duly  formed  and  appropriate  globe,  or  into  the  Sun,  and 
will  take  all  its  subordinate  souls  away  with  it  to  a  new  home. 

All  the  beings  and  things  of  this  boundless  nature  are  gov- 
erned, under  God,  by  a  universal  law  of  attraction  and  repulsion. 
All  things,  from  God  down  to  man,  are  endowed  with  twelve 
essential  passions.  In  man  these  passions  are  the  following 
named : 

1.  Sight.  2.  Hearing.  3.  Taste.  4.  Smell.  5.  Touch.  These 
five  are  classed  as  sensuous  passions.  6.  Friendship.  7.  Love. 
8.  Farnilism.  9.  Ambition.  These  are  classed  as  affectional 
passions.  10.  Emulation.  11.  Alternation.  12,  Cumulation. 
These  are  classed  as  distributive  passions.  And  the  whole 
twelve  culminate  in  Unityism.  These  twelve  fundamental  pas- 
sions are  the  causative  impulses,  or  attractive  forces,  which 
prompt  all  the  activities  of  God,  angels  and  men  ;  and  which, 
in  one  way  or  another,  cause  all  the  movements,  all  the  arrange- 
ments, and  all  the  harmonies  of  universal  nature. 

The  recondite  subtlety,  complex  nicety  and  mathematical 
exactitude  into  which  Fourier  elaborated  his  passional  philoso- 


438  PRACTICAL  CHRISTIAN  SOCIALISM. 

phy  would  require  the  lifetime  of  a  great  genius  to  master. 
I  shall  not  undertake  to  thread  such  a  labyrinth.  Suffice  it 
to  state,  that  the  science  of  music,  with  all  the  distinctions, 
accords  and  combinations  of  the  diatonic  scale,  seems  to  have 
been  followed  as  a  model  illustration  and  analogical  exponent 
of  universal  nature.  His  speculations  are  synthetically  and 
analytically  curious  beyond  description  ;  and  I  may  venture  to 
say  beyond  all  ordinary  comprehension. 

He  resolved  his  philosophy  into  three  theories  : 

1.  The  theory  of  universal  movement  or  phenomenal  effects. 

2.  The  theory  of  universal  attraction  or  impulsive  causes. 

3.  The  theory  of  universal  analogy  or  correspondency. 
These  combined  constitute  his  grand  theory  of  universal 

unity,  or  what  Pope  expressed  when  he  said, 

"All  are  but  parts  of  one  stupendous  whole, 
Whose  body  nature  is  and  God  the  soul." 

Pope  however  could  never  have  imagined  a  "  stupendous 
whole"  composed  of  such  an  infinitude  of  little  wholes  all  geo- 
metrically proportioned,  adjusted  and  controlled  with  such 
systematic  passional  nicety.  For  in  order  to  make  sure  of  a 
perfect  system,  Fourier  assumed  that  a  law  of  exceptions  runs 
through  every  department  of  nature ;  and  by  means  of  that 
peculiar  law,  he  accounted  for  whatever  could  be  accounted  for 
in  no  other  way. 

Finally,  he  deduced  his  three  grand  axioms  as  the  quintes- 
cence  of  his  entire  philosophy.  These  seem  to  have  been 
variously  expressed.  I  have  already  given  them  as  inscribed 
on  Ins  tomb.  I  will  now  give  them  as  expressed  by  MR.  HUGH 
DOHERTY,  author  of  the  ''Critical  Annotations,  a  Biography  of 
Fourier,  and  a  General  Introduction,"  accompanying  MORELL'S 
translation  of  the  two  volumes,  entitled  "  The  Passions  of  the 
Human  Soul."  They  are  as  follows  : 

1.  The  law  of  series  and  degrees  rules  paramount  in  all  the 
harmonies  of  nature. 

2.  Attractions  are  proportional  to  destinies  in  every  part  of 
the  creation. 

3.  Analogy  is  a  universal  law  of  nature. 


SUPERIORITY  TO  OTHER  SYSTEMS.  439 

I  do  not  know  whether  I  ought  to  extend  this  statement 
farther. 

Inq.  Perhaps  not.  I  will  be  content,  if  you  can  afford  me  a 
few  explanations.  I  do  not  quite  understand  some  of  the 
terms  and  prepositional  expressions  used.  What  does  Fourier 
mean  by  "  Familisin"  as  a  passion  ? 

Ex.  He  means  to  designate  that  peculiar  feeling,  or  spring 
of  feeling  in  human  beings,  which  prompts  them  to  desire 
offspring — to  found  and  raise  up  a  family. 

Inq.  What  does  he  mean  by  "  Emulation"  as  a  passion  ? 

Ex.  He  means  that  peculiar  feeling,  or  spring  of  feeling, 
which  delights  in  contrasting,  rivaling  and  excelling.  He  calls 
this  the  cabalistic  passion,  and  maintains  that  its  influence, 
when  rightly  manifested,  is  exceedingly  salutary,  or  will  so  be 
in  a  true  order  of  society.  Groups  will  cabal  under  their  chiefs 
to  strengthen  and  perfect  their  serie  in  contrastive  excellence 
over  other  series.  Thus  a  wholesome  stimulus  will  continually 
operate  on  all  groups  and  series. 

Inq.  What  does  he  mean  by  "  Alternation"  as  a  passion  ? 

Ex.  That  peculiar  feeling,  or  spring  of  feeling,  which  craves 
change,  and  delights  in  alternation  of  employments  and  enjoy- 
ments. He  sometimes  calls  this  the  "  Composite"  passion ; 
and  contends  that  its  tendency  is  to  intensify  the  enjoyment  of 
all  the  passions,  and  so  increase  the  amount  of  human  happi- 
ness. 

Inq.  What  does  he  mean  by  "  Cumulation"  as  a  passion  ? 

Ex.  That  peculiar  feeling,  or  spring  of  human  feeling,  which 
desires  to  interlock  and  combine  as  many  different  enjoyments 
as  possible — seeking  pleasure  in  several  ways  on  the  same 
general  occasion.  As,  for  instance,  to  attend  a  festival,  at 
which  dear  friends  are  to  be  met  with,  at  which  rare  curiosities 
are  to  be  seen,  at  which  eloquent  orators  are  to  speak,  at  which 
there  is  to  be  excellent  music,  at  which  there  are  to  be  refec- 
tions, and  at  which  one's  children  are  to  be  delighted.  He  calls 
this  passion  "  Papillon,"  or  inteiiacive.  It  cumulates  several 
gratifications  with  each  other  in  one  connection. 

Inq.  And  his  philosophy  assumes,  that  all  these  passions  are 
good,  and  ought  to  be  indulged  ? 


440  PRACTICAL   CHRISTIAN  SOCIALISM. 

Ex.  It  assumes  that  they  are  fundamental  springs  of  human 
feeling,  that  they  are  all  good  in  their  nature,  that  they  cannot 
be  wisely  repressed,  that  they  ought  to  be  allowed  their  legiti- 
mate play,  and  that  when  all  freely  developed  and  perfected, 
they  will  result  only  in  the  highest  happiness  of  individuals, 
groups,  series,  societies,  nations  and  the  race.  But  he  says 
they  are  all  liable  to  a  subversive  activity,  that  this  produces 
all  the  discords  of  human  existence  during  the  imperfect  stages 
of  the  race,  and  that  these  discords  necessarily  induce  all  the 
repressive,  punitive  and  warlike  contrivances  of  society,  as  it 
has  been  and  is.  Mankind  and  society  have  been  ignorant  of 
the  true  philosophy,  the  true  system  of  association,  and  the 
true  method  of  dealing  with  these  passions  ;  and  so  they  have 
awkwardly  done  the  best  they  knew,  in  condemning  and  re- 
pressing feelings  which  only  need  to  be  enlightened,  regulated 
and  harmonized.  But  if  they  will  now  just  try  to  profit  by  his 
discoveries,  they  will  learn  how  to  ennoble,  perfect,  harmonize 
and  even  intensify  every  one  of  these  twelve  cardinal  passions^ 
so  as  to  make  them  all  operate  beneficently  in  the  highest  de- 
gree. 

Inq.  And  is  there  not  a  great  deal  of  truth  in  this  ? 

Ex.  Certainly  there  is  a  great  deal  of  abstract  truth.  Many 
of  the  underlying  ideas  are  worthy  of  all  acceptation.  But  in 
practical  applications  and  the  extremes  to  which  he  carries 
them,  I  should  be  obliged  to  differ  from  him  widely. 

Inq.  What  does  he  mean  by  "  Unityism"  ? 

Ex.  He  means  Harmony,  Justice,  Religion.  He  means, 
that  when  all  the  passions  are  in  tune,  and  all  the  movements 
to  which  they  give  rise  are  perfected  severally  and  collectively, 
there  will  be  a  grand  accord  of  the  whole,  culminating  in  God. 
All  will  be  unity  within  each  individual,  each  group,  each  serie, 
each  world,  each  universe,  and  so  on  throughout  universal 
nature  ;  all  will  be  in  true  order,  relation  and  association ;  all 
will  be  in  unity  with  each  other  and  with  God.  Then  perfect 
justice  and  charity  will  prevail,  and  God  "  be  all  in  all,"  as  Paul 
expressed  it.  Fourier  held  this  to  be  the  destiny  of  nature. 
And  Religion,  with  him,  means  order,  justice,  harmony — the 
purely  natural  and  true  activity  of  all  passional  forces — con- 


SUPERIORITY  TO  OTHER  SYSTEMS.  441 

formity  to  the  laws  of  God  in  nature.  Man,  with  him,  is  truly 
religious  when,  like  the  pipe  in  the  organ,  he  gives  just  his 
proper  note.  Thus  comes  the  grand  omnific  diapason  of  the 
vast  whole.  This  is  Unity  ism. 

Inq.  What  does  he  mean  by  the  axiom,  "  the  series  distrib- 
ute the  harmonies"  ? 

Ex.  He  means  that  the  law  proceeds  from  the  center  of  the 
associated  groups,  and  determines  their  order,  their  attractions 
and  repulsions,  and  of  course  their  harmonies.  For  example  : 
in  the  solar  system  there  is  a  center  of  gravitation,  a  point  of 
equilibrium.  It  is  in  the  sun,  which  is  the  controller  of  the 
planets  with  their  respective  groups  of  satellites.  The  satel- 
lites are  related  in  a  peculiar  way  to  their  primaries  and  revolve 
around  them.  Yet  the  primaries  revolve  around  the  sun  in 
their  proper  orbits,  carrying  their  secondaries  along  with  them. 
Thus  the  sun,  as  the  head  of  the  solar  series,  controls  the 
attractions,  repulsions  and  harmonies  of  his  inferiors.  He  dis- 
tributes the  harmonies  of  the  system.  So  in  an  army  of  one 
hundred  thousand  men,  the  commander-in-chief  is  the  presid- 
ing center  of  the  organization.  He  issues  his  orders,  and  they 
are  transmitted  through  all  the  groups  of  the  serie  to  the  most 
subordinate.  He  distributes  the  harmonies  of  all  the  divisions, 
brigades,  regiments  &c.  So  God,  as  the  supreme  central  au- 
thority of  universal  nature,  distributes  the  harmonies  of  all  the 
descending  series,  down  to  the  beehive,  the  ant-hill,  and  even 
to  infinitesimalism  exhausted. 

Inq.  Well,  I  am  greatly  pleased  to  ascertain  his  real  mean- 
ing. The  phraseology  of  the  axiom  seemed  almost  inexplicable 
to  me  on  first  hearing.  Will  you  be  kind  enough  to  explain 
the  second  axiom,  "  Attractions  are  proportional  to  destinies"  ? 

Ex.  Fourier  means  by  this,  that  all  things,  beings,  groups  and 
series  in  nature  have  a  certain  destiny  or  end  for  which  they 
were  created — a  capital  center  of  gravitation,  so  to  speak  ;  and 
that  each  is  attracted  to  its  destiny  in  proportion  to  its  fitness 
of  real  adaptedness  to  it.  Consequently,  if  there  be  no  sub- 
versive movement  occasioned  by  disturbing  forces,  the  attrac- 
tion indicates  the  destiny,  and  will  infallibly  conduct  to  it.  So 
of  the  planetary  bodies.  So  of  man.  So  of  all  societary 
56 


442  PRACTICAL  CHRISTIAN  SOCIALISM. 

groups  and  series.  So  of  sexual  unions.  This  was  his  most 
favorite  axiom  as  a  Socialist.  But  I  think  it  liable  to  great 
extravagance  and  abuse.  He  was  exceedingly  addicted  to 
analogies,  mathematical  niceties,  and  theoretical  ultraisms. 
Nevertheless,  it  has  a  substratum  of  truth,  and  deserves  to  be 
well  pondered. 

Inq.  According  to  your  understanding  of  this  axiom,  if  we 
should  see  a  lad  constantly  inclined  to  draw  and  sketch  forms, 
we  must  conclude  he  was  made  for  a  painter,  and  ought  to  en- 
courage him  accordingly.  So  of  all  marked  attractions  for 
particular  pursuits  in  life  ;  and  so  of  personal  loves.  Attrac- 
tions are  proportional  to  destinies.  They  indicate  and  lead  to 
destinies.  Is  this  the  idea  ? 

Ex.  I  so  understand  it.  But,  as  just  now  suggested,  we 
should  beware  of  running  it  into  extravagance  and  abuse.  It 
would  be  easy  to  fall  into  great  follies  in  applying  and  follow- 
ing it. 

Inq.  Be  that  as  it  may,  I  am  glad  to  know  what  is  meant 
by  his  recondite  phraseology.  Please  explain  the  third,  and  I 
will  excuse  you  :  "  Analogy  is  universal." 

Ex.  Fourier  meant  by  this,  that  all  parts  of  nature  are  alike 
in  their  fundamental  constitutionalities,  that  they  are  controlled 
by  common  laws,  that  they  are  types  and  antetypes  more  or 
less  of  each  other,  that  they  are  remarkably  correspondent  to 
each  other,  and  that  there  is  a  fitness  of  ail  things  spiritual  and 
material  to  each  other.  He  carried  this  doctrine  to  great 
lengths  in  theorizing.  There  was  no  limit  to  his  analogies  and 
correspondences.  For  instance,  the  exact  science  of  music 
was  with  him  a  guide  to  moral  science  in  reference  to  the 
passions  of  the  human  soul.  And  he  became  as  mathemati- 
cally confident  of  the  accuracy  of  his  passional  gamut,  as  of 
the  musical  one.  All  things  were  full  of  curious  analogies 
arid  correspondences,  to  his  observation,  or  at  least  to  his  imag- 
ination. No  doubt  this  third  axiom  has  an  important  truth  at 
the  bottom,  but  not  so  unqualified  a  truth  as  he  assumed.  It 
was  in  carrying  his  analogies  to  these  extremes,  that  he  found 
reasons  for  believing  that  "  the  elephant,  the  oak  and  the  dia- 
mond were  created  by  the  Sim ;  the  horse,  the  lily  and  the 


SUPERIORITY  TO  OTHER  SYSTEMS.  443 

ruby  were  created  by  Saturn ;  the  cow,  the  jonquil  and  the 
topaz  were  created  by  Jupiter ;  the  dog,  the  violet  and  opal 
stones  were  created  by  our  earth  itself,"  &c.  Thus  it  was  that 
in  anticipating  the  progress  of  the  human  race  and  the  ultimate 
perfection  of  the  earth,  he  dreamed  not  of  railroads  and  steam 
locomotives,  "  but  imagined  new  creations,  such  as  anti-lions, 
anti-whales  and  other  huge  animals,  to  carry  men  on  land,  or 
draw  their  ships  across  the  ocean,  at  the  rate  of  30  miles  an 
hour."  But  let  us  dismiss  his  extravagances,  and  leave  him 
the  credit  of  all  that  is  sound,  grand  and  beautiful  in  his  phi- 
losophy. Need  I  proceed  further  with  these  explanations  ? 

Inq.  No  further.  Accept  my  thanks  for  your  labors  in  ac- 
quainting me  with  Fourier's  general  philosophy.  I  was  too 
ignorant  of  it  to  judge  decently  of  his  social  system ;  but 
though  now  only  inducted  into  its  alphabet,  I  think  it  will 
greatly  prepare  me  for  the  examination  about  to  be  instituted. 
Please  proceed. 

Ex.  I  cannot  give  you  a  more  lucid  and  just  view  of  Fourier's 
social  system,  than  in  the  language  of  Mr.  Hugh  Doherty,  in 
his  Introduction  to  the  work,  entitled  "  The  Passions  of  the 
Human  Soul,"  to  which  I  have  already  referred.  To  liberal 
extracts  from  this  Introduction,  I  shall  subjoin  others  from 
Mr.  Park  Godwin's  "  Popular  View"  of  Fourier's  Doctrines.  I 
have  collated  these  extracts,  and  now  pla?e  them  in  your 
hands  for  careful  perusal  and  consideration.  When  you  shall 
have  had  time  to  examine  them,  I  will  meet  yon  again,  and 
distinctly  specify  the  points  wherein  I  deem  my  social  system 
superior  to  Fourier's. 

Inq.  I  thank  you  for  the  documents  containing  these  extracts, 
and  will  give  them  an  early  perusal. 


PRACTICAL  CHRISTIAN  SOCIALISM. 


FOURIER'S    SOCIAL    SYSTEM. 

[EXTRACTS  FROM  DOHERTY.] 
His  ideas  of  the  Growth  and  Progress  of  Society, 

•  "  Fourier  conceives  the  growth  and  progress  of  humanity 
upon  this  globe  to  be  exactly  similar  to  that  of  individual  man ; 
growth  of  the  collective  body,  by  the  fraitfulness  and  gradual 
increase  of  the  various  races  on  the  surface  of  the  earth; 
growth  of  the  collective  mind,  by  the  gradual  increase  of  in- 
telligence and  science,  creative  art  and  industry,  in  every  race 
and  nation  through  successive  ages. 

"  He  divides  the  whole  career  of  humanity,  into  thirty-two 
periods  or  transformations  of  society,  according  to  the  progress 
of  intellect  and  population.  He  then  compares  the  federal 
association  of  all  nations  into  one  socially,  politically,  and 
religiously  combined  unity  of  the  human  race,  to  a  human  foetus 
in  the  womb,  when  all  the  organs  are  united  into  one  complete 
organism  or  body.  When  this  body  has  been  sufficiently  de- 
veloped in  the  womb,  the  child  is  born  into  the  world  of  light 
and  natural  respiration;  when  the  collective  body  has  been 
sufficiently  developed  -in  the  incoherent  state  of  society,  hu- 
manity is  ripe  for  being  led  into  the  world  of  truth,  and  peace, 
and  harmony,  which  is  its  natural  destiny  on  earth. 

"  This  state  of  social  harmony  has  been  the  object  of  all 
Fourier's  studies.  His  social  system  is  a  description  of  all  the 
functions  and  the  institutions  of  society,  as  he  conceives  them 
to  be  organized,  in  various  degrees  of  progress  and  perfection. 
"  As  long  as  the  human  race  is  scattered  and  divided  into 
separate  nations,  living  in  a  state  of  ignorance  and  relative  un- 
consciousness of  their  respective  wants  and  destinies,  humanity 
is  in  a  state  of  limbo,  or  of  social  darkness,  feebleness,  and  in- 
completeness, unconscious  of  its  real  destiny  and  natural  col- 
lective unity.  Fourier  therefore  divides  social  life  and  existence 


SUPERIORITY  TO  OTHER  SYSTEMS.  445 

into  two  absolutely  different  states  analogous  to  those  of  life 
in  the  womb  and  life  after  birth.  At  present  we  are  living  in 
the  womb  of  darkness  or  of  social  limbo,  as  a  partially  devel- 
oped foetus  lives  in  the  womb,  or  as  a  caterpillar  crawls  upon 
the  earth  before  it  is  transformed  into  a  butterfly. 

"  This  state  admits  of  various  degrees  of  progress  and  devel- 
opment, which  Fourier  distinguishes  by  general  names,  and 
analyzes  in  detail.  They  are,  EDENISM,  SAVAGEISM,  PATRI- 

ARCHALISM,  BARBARISM,   CIVILIZATION,   GlJARANTEEISM,  SoCIAL- 

ISM,  and  HARMONISM.  When  social  harmony  is  once  organized, 
it  will  pass  through  twenty-four  stages  of  progressive  develop- 
ment and  perfection,  during  the  career  of  humanity  on  this 
globe ;  when  the  planet,  after  being  cultivated  like  a  garden  or 
an  earthly  paradise,  in  every  region,  during  countless  ages  of 
humanity,  sufficiently  increased  in  numbers  to  occupy  it  fully, 
frqm  the  north  to  the  south  pole  in  every  latitude  ;  when  the 
planet  becomes  exhausted  by  this  long  continued  cultivation 
and  impoverishment,  the  human  race  will  fall  into  decay  and 
poverty  ;  strife  will  then  again  split  nations  from  each  other,  as 
they  are  at  present,  and  subversion  or  descending  limbo  will 
exist  for  several  ages ;  until  humanity  is  finally  removed,  in 
natural  and  spiritual  life,  from  this  globe  to  another,  where  a 
new  career  will  be  commenced,  to  run  the  round  of  life  again 
through  all  its  stages,  in  a  more  advanced  degree  of  bodily  re- 
finement and  of  spiritual  goodness. 

"  Fourier  does  not  dwell  on  any  of  the  social  periods  beyond 
the  eighth,  or  harmonism ;  nor  does  he  any  where  describe  their 
institutions  and  refinements.  He  gives  elaborate  descriptions 
and  analyses,  however,  of  those  which  he  has  named.  His 
criticisms  and  appreciations  of  Edenism,  of  savage  hordes,  of 
patriarchal  clans,  of  barbarian  nations,  and  of  civilization,  are 
most  ingenious  and  instructive.  There  is  no  philosophy  of 
history  and  of  society,  which  can  be  ranked  with  Fourier's 
analysis  of  these  known  states  of  social  growth  and  progress. 
They  are  veritable  masterpieces  of  observation  and  description. 

"  When  he  attempts  to  analyze  the  elements  of  future  prog- 
ress, he  is  not  so  luminous,  though  always  most  ingenious  and 
acute.  His  grand  defect,  however,  in  this  case,  was  that  of 


446  PRACTICAL  CHRISTIAN  SOCIALISM. 

building  up  new  institutions  and  new  systems  of  society,  with 
the  materials  and  the  sciences  of  present  systems,  without 
sufficiently  perceiving  that  new  sciences,  and  new  discoveries 
of  mechanical  power  and  industrial  appliances,  are  necessary 
to  prepare  the  way  for  better  institutions  and  new  forms  of 
social  life. 

"  He  seemed  to  think  that  Providence  would  do  the  work  of 
man,  by  creating  new  animals  and  new  vegetables  of  a  higher 
order  on  this  globe,  and  that  man  had  science  enough  now  to 
organize  full  social  harmony.  Knowing  that  man  would  want 
to  travel  rapidly  from  one  region  to  another  when  refinement 
became  general,  he  did  not  think  of  locomotive  engines  and 
railways,  which  were  not  invented  when  he  wrote  his  theory ; 
but  imagined  new  creations,  such  as  anti-lions,  an ti -whales, 
and  other  huge  animals,  to  carry  men  on  land,  or  draw  their 
ships  across  the  ocean,  at  the  rate  of  30  miles  an  hour.  * 

"  The  intuition  was  correct,  but  the  conception  fanciful ;  for 
man  has  done  this  wonder  of  mechanical  invention  or  creation, 
without  the  intervention  of  the  planets  to  create  new  animals. 
The  locomotive  engine  is  a  panting  lion,  fifty  or  a  hundred 
times  more  powerful  and  docile  than  the  animal  imagined  by 
Fourier ;  and  I  have  little  doubt  that  man  will  yet  invent  a 
mechanism  for  ballooning,  infinite  lymore  convenient  and  ame- 
nable to  skilled  control  than  the  enormous  anti-condors  of  the 
new  creation  promised  by  the  fanciful  imagination  of  Fourier. 
The  germ  of  such  a  mechanism,  if  not  the  real  thing,  may  be 
already  seen  in  the  aerial  ship-balloons  of  Monsieur  Petin,  in 
Paris,  and  other  similar  inventions,  which  will  probably  be  tried 
ere  long,  and  brought  to  practical  perfection. 

"  There  are  many  things  in  Fourier's  conception  of  new  social 
institutions,  as  fanciful  as  his  ideas  of  a  new  creation ;  but  the 
intuitions  are  invariably  good,  and  the  conceptions,  if  not  prac- 
tical, are  interesting  and  ingenious.  Much  may  be  learned 
from  his  views  of  universal  guaranteeism,  by  which  he  means 
universal  insurance  and  discipline  against  poverty  and  loss, 
ignorance  and  immorality:  and  also  universal  federation  of 
states  or  nations,  to  protect  themselves  against  the  possibilities 
of  war,  and  profit  by  the  reign  of  universal  peace. 


SUPERIORITY  TO  OTHER  SYSTEMS.  447 

"  His  views  of  socialism  are  not  so  near  the  truth  of  practical 
reality.  He  innovates  in  morals  to  a  most  unprecedented  ex- 
tent, and  shocks  all  modern  notions  of  propriety.  In  his  next 
degree  of  progress,  he  makes  matters  worse  in  theory,  although 
lie  advocates  delay  and  gradual  change  in  practice  during  some 
three  generations. 

"  The  most  interesting  part  of  his  new  system  is  that  of 
rendering  industry  attractive,  by  organizing  groups  and  series, 
companies  and  corporations  for  each  social  function,  and,  in  fact, 
for  all  the  arts  of  life,  and  all  the  functions  of  society.  Travail 
attrayant  is  a  magic  word ;  the  intuition  is  divine  ;  but  the 
conceptions  which  embody  it  in  plans  and  institutions,  are 
fanciful  in  many  parts,  and  palpably  defective  in  their  consti- 
tutive elements. 

"  A  man  might  just  as  well  conceive  the  plan  of  a  fine  palace, 
and  attempt  to  build  it  with  the  clots  and  remnants  of  mud 
cabins,  as  conceive  a  new  idea  of  collective  social  harmony, 
and  build  it  up  of  the  conflicting  interests  and  habits  of  com- 
petitive society.  This  is  what  Fourier  has  done  in  his  social 
system.  He  has  labored  hard  to  conciliate  the  interests  of 
every  class  as  thcij  exist  at  present ;  priests  and  nobles,  laymen 
and  plebeians,  kings  and  peasants,  laborers  and  capitalists  ;  the 
productive  and  the  unproductive  classes  of  every  shade  and 
character,  are  brought  together  in  his  phalanx,  and  expected  to 
work  peacefully  together  for  their  mutual  good.  He  was  anx- 
ious to  conserve  whatever  has  existed  in  society,  and  give  it 
place,  not  in  the  museum  of  history  and  curiosity,  but  in  the 
living  organism  of  social  harmony.  He  has  written  volumes 
of  theory  on  the  natural  equilibrium  of  labor,  skill,  and  capital, 
which  fall  entirely  to  the  ground,  before  the  new  developments 
of  science  and  political  economy,  in  which  perpetual  rent  and 
usury  are  proved  to  be  the  elements  of  revolutionary  despotism, 
and  not  the  natural  elements  of  industry  and  peace. 

"  No  man's  intuitions  are  more  beautiful  than  those  of  Fou- 
rier, but  his  conceptions  for  realizing  them  are  often  most 
defective. 

"  By  intuitions,  in  this  case,  I  mean  the  perception  of  that 


448  PRACTICAL  CHRISTIAN  SOCIALISM. 

which  is  good  and  true  in  principle ;  by  conceptions,  I  mean  the 
plans  and  institutions  invented  to  realize  ideas  practically. 

"  From  this  slight  sketch  of  his  theories  and  method,  we  may 
proceed  to  a  critical  examination  of  his  social  system." 

Fourier's  System  of  Association. 

"  Fourier's  social  system  has  the  same  defects  and  the  same 
merits  as  his  system  of  philosophy.  His  conception  of  a  social 
organism  corresponds  exactly  to  the  spirit  of  his  doctrine.  Pas- 
sional attraction  is  the  motive  power ,  and  mechanism  is  that 
of  companies  and  corporations  organized  for  every  function  of 
social  life  and  industry,  in  accordance  with  what  he  terms  the 
natural  laws  of  order  in  the  universe,  the  spontaneous  forma- 
tion' of  groups  and  series  of  groups,  associated  in  their  common 
efforts  for  the  common  welfare  of  society  and  of  each  individ- 
ual. 

"  The  present  work  contains  Fourier's  analysis  of  motive 
power,  or  the  passions  and  attractions  of  the  human  soul.  I 
shall  therefore  confine  my  observations  to  his  system  of  organ- 
ization and  discipline. 

"  The  two  extremes  of  his  social  organism  are  what  he  terms 
the  smallest  and  largest  bodies  of  associative  unity,  the  ele- 
mentary and  the  general  organism  of  humanity,  as  a  collective 
body,  on  this  earth ;  by  which  he  means  the  special  organism 
of  a  phalanx,  and  the  general  organic  unity  of  the  whole  human 
race.  There  are  two  aspects  therefore  of  his  theory  of  social 
organization ;  the  local  or  elementary,  which  is  strictly  social, 
and  the  general  or  universal,  which  is  properly  political. 

"  I  will  explain  them  separately,  and  then  examine  them 
critically  with  regard  to  principle  and  practice." 

The  Phalanx. 

"  The  Phalanx,  or  industrial  hive,  is  the  elementary  organ,  or 
social  unit,  of  Fourier's  system.  The  individual  is  the  ele- 
mentary cell  of  this  organ.  Two  individuals,  male  and  female, 
are  sufficient  to  procreate  and  perpetuate  the  species,  but  a 
thousand  or  more  are  necessary  to  form  a  perfect  social  and 
industrial  hive,  uniting  in  itself  sufficient  power  to  feed,  and 


SUPERIORITY  TO  OTHER  SYSTEMS.  449 

clothe,  and  lodge,  and  educate,  and  govern  all  its  members,  in 
a  permanent,  complete  and  satisfactory  manner.  A  single 
family  could  not  unite  within  itself  the  means  of  satisfying  all 
its  wants.  A  dozen  families  united  could  not  grow  and  manu- 
facture, build  and  keep  in  order  all  the  food  and  clothing,  houses, 
tools,  machinery  and  furniture  required  to  satisfy  the  wants  of 
man  in  civilized  society.  Thence  Fourier  proceeds  to  show 
that  a  self-governing  and  thriving  social  body  should  contain  as 
many  groups  of  individuals  as  there  are  necessary  functions  in 
a  corporate  community.  There  is,  however,  a  marked  differ- 
ence between  the  number  of  functions  and  the  number  of 
individuals  in  a  phalanx,  insomuch  as  one  individual  may  act 
in  several  departments  of  industry  and  general  utility. 

"  According  to  Fourier's  calculations,  about  sixteen  hundred 
persons,  of  all  ages  and  both  sexes,  would  be  necessary  to  form 
a  completely  self-supporting  social  body.  He  supposes  that 
810  permanently  healthy  and  active  persons,  are  required  to 
perform  the  necessary  work  of  an  association,  and  that  twice 
that  number  of  individuals  would  be  necessary  to  insure  the 
constant  activity  of  a  thousand  persons. 

"  The  social  body,  thus  constituted,  forms  a  perfect  self- 
supporting  organism,  which  never  dies,  new  members  being 
born  within  its  circle  as  older  ones  die  off  He  divides  it  into 
sixteen  tribes  or  ages,  each  containing  something  like  one 
hundred  persons,  male  and  female.  The  first  tribe  is  that 
of  infants  from  birth  to  4  years  of  age  ;  the  second,  that  of 
children  from  4  to  7  ;  the  last,  that  of  declining  age,  from  70  or 
upwards,  to  the  end  of  life.  The  four  phases  of  life — youth, 
adolescence,  maturity,  and  declining  age — are  severally  subdivid- 
ed into  cycles  of  five  years  or  so,  some  more  and  some  less,  so 
that  the  sixteen  tribes  are  formed  of  different  ages,  from  infancy 
to  second  childhood.  Each  of  these  cycles  of  age  forms  what 
he  names  a  tribe,  and  each  tribe  contains  two  choirs,  male  and 
female.  These  sixteen  tribes  or  thirty-two  choirs,  form  a  vortex, 
or  social  and  industrial  self-supporting  hive,  which  Fourier  terms 
&  phalanx,  or  associative  unity. 

"  Their  chief  occupations  are  those  of  agriculture,  manufac- 
ture, commerce,  and  domestic  economy;  art,  science,  and 
57 


460  PRACTICAL   CHRISTIAN  SOCIALISM. 

education;  self-government  and  social  intercourse.  Special 
corporations  are  organized  for  every  branch  of  industry,  and 
individuals  enrol  themselves  in  those  corporations  only,  for 
whose  occupation  they  have  a  natural  aptitude  and  preference, 
arising  from  their  innate  instincts  and  attractions.  This  con- 
stitutes what  Fourier  terms  the  natural  basis  of  attractive  in- 
dustry, where  every  person's  labor  becomes  pleasure,  because 
men  and  women  choose  their  occupations  in  accordance  with 
their  natural  instincts  and  desires.  This  again,  according  to 
Fourier,  is  the  true  source  of  happiness,  since  every  one  is 
happy  in  pursuing  that  which  pleases  him,  in  useful  recreation 
and  productive  energy. 

"  The  general  idea  seems  natural  and  simple,  but  his  plans 
for  working  the  details  are  often  complicated  and  impracticable. 
It  may  be  likened  to  the  first  conception  of  a  locomotive  or 
steam-engine,  which  requires  revision  and  improvement  to 
prevent  unnecessary  friction  and  explosion.  The  motive  power 
of  attraction  is  excellent,  but  the  machinery  for  working  it  must 
be  perfect  also  to  ensure  success.  The  safety-valves  will  not 
be  deemed  efficient  as  Fourier  imagines  them,  and  many  parts 
of  his  machinery  are  known  to  be  defective,  in  the  mechanism 
of  actual  society,  from  which  he  has  adopted  them.  I  will 
dwell  on  one  fact  only ;  that  of  dividends  to  capital  and  labor. 
"  Fourier  abolishes  salary  in  his  association,  and  establishes 
a  system  of  dividends  to  all  the  members  of  the  phalanx,  in 
proportion  to  the  amounts  of  capital,  and  skill,  and  labor  contrib- 
uted by  each.  He  divides  the  product  of  the  phalanx  at  the 
end  of  each  year,  and  then  gives  one-third  part  or  four-twelfths 
of  the  whole,  to  the  capital  employed  in  the  association ;  three- 
twelfths  to  the  skill  employed  in  the  various  branches  of"  activ- 
ity ;  and  five -twelfths  to  the  manual  labor  of  the  collective 
body. 

"  This  system  would  enable  one -third  part  of  the  whole  body 
to  live  without  labor,  if  so  minded,  since  one -third  part  of  the 
whole  produce  would  maintain  one-third  part  of  the  members, 
supposing  the  capital  to  belong  exclusively  to  these  members. 
A  permanent  dead  weight  might  thus  be  formed,  to  the  mani- 
fest disadvantage  of  the  working  community.  Fourier  has 


SUPERIORITY  TO  OTHER  SYSTEMS.  451 

recourse  to  many  ingenious  devices,  to  show  that  such  would 
never  be  the  case,  and  that  attractive*  industry  would  naturally 
induce  all  classes  to  be  active  and  useful  members  of  society, 
rather  than  lazy  drones,  living  on  the  interest  of  capital.  He 
has  also  imagined  a  system  of  ascending  and  descending  scales 
of  interest,  proportioned  to  the  larger  or  smaller  amounts  of 
capital  possessed  by  individuals  ;  but  the  whole  of  this  ingen- 
ious machinery  is  a  useless  complication,  invented  to  conciliate 
the  present  views  and  interests  of  wealthy  people,  and  not  a 
rational  and  practical  system  of  social  economy. 

"  The  principle  of  perpetual  rent  has  been  exploded  as  a 
permanent  part  of  social  economy,  even  in  the  present  system 
of  society,  and  it  could  never  be  admitted  in  associative  unity. 
After  paying  rates  and  taxes  to  maintain  the  helpless,  and  de- 
fray the  government  expenses,  active  labor  would  be  alone 
entitled  to  receive  a  dividend,  for  its  cooperation  in  the  useful 
industry  of  an  associated  body.  Capital  would  be  insured 
against  all  risk  of  loss,  and  thence  be  not  entitled  to  participate 
in  profits,  or  in  produce,  in  the  shape  of  rent  or  interest  or 
usury. 

"  Every  sort  of  labor  and  activity  in  community  would  be 
rewarded  in  proportion  to  quantity,  quality,  and  utility ;  the  lat- 
ter of  which  would  be  determined  by  the  natural  laws  of  supply 
and  demand,  which  regulate  the  price  of  things,  according  to 
the  wants  of  general  society,  and  not  according  to  the  fancied 
merits  of  particular  talents  and  vocations. 

"  Fourier's  analysis  of  the  productive  elements  of  wealth, 
and  their  proportional  participation  in  the  produce  of  associative 
energy,  is,  therefore,  arbitrary,  being  an  imaginary  combination 
of  antiquated  privilege  and  usury,  with  the  natural  and  legiti- 
mate elements  of  justice ;  and  not  a  rational  association  of  the 
genuine  productive  and  conservative  energies  of  man  and  of 
society." 

"  There  cannot  be  a  doubt,  however,  that  the  theory  of  equal 
exchange  is  rational,  and  just,  and  perfect ;  while  that  of  per- 
petual rent  and  interest,  and  also  that  of  limited  annuity,  are 
arbitrary  arid  imperfect,  fitted  only  for  imperfect  states  of  social 
and  political  economy,  and  destined  to  be  set  aside,  as  barbar- 


452  PHACTICAL   CHRISTIAN  SOCIALISM. 

ous  institutions  disappear,  and  gradual  improvements  make 
their  way  in  civilized  society. 

"  I  dwell  on  this  fact  in  the  progress  of  science,  as  an  exam- 
ple of  Fourier's  mistakes  in  theorizing  on  association.  He  has 
worked  up  many  old  materials  in  his  new  social  system,  and 
not  a  few  of  them  are  as  imperfect  and  inapplicable  to  a  system 
of  refined  morality  and  justice,  as  the  dividends  which  he 
awards  to  well-insured  investments  of  capital.  I  need  not 
mention  his  crude  notions  of  morality  and  intercourse  between 
the  sexes.  Perfect  liberty  will  reign,  I  have  no  doubt,  between 
the  sexes,  in  an  age  of  moral  purity  and  perfect  discipline  ;  but 
not  amongst  a  population  of  unrefined  men  and  women,  where 
the  mind  has  no  perception  of  refined  delicacy,  and  almost  no 
control  over  the  lusts  of  an  ill-regulated  organism." 

"  The  same  holds  good  in  the  freedom  and  the  discipline  of 
all  the  senses.  Absolute  liberty  requires  absolute  self-control 
as  discipline,  and  cannot  be  permitted  otherwise.  The  liber- 
ties of  imperfection  must  be  regulated  by  the  disciplines  of 
imperfection.  Fourier's  disciplines  of  love  are  not  in  keeping 
with  his  views  of  liberty.  He  has  overlooked,  and  partially 
misunderstood,  the  question  of  development  from  imperfection 
to  perfection. 

"  He  has  the  merit,  however,  of  having  stated  the  problem  of 
associative  unity  and  progress,  more  completely  than  it  ever 
was  before ;  and  though  his  system  of  solutions  be  ^defective 
in  details,  it  is  abundantly  ingenious  and  suggestive  in  compre- 
hensive views  and  speculations." 

The  Spherical   Unity  of  Humanity. 

11  His  conception  of  the  spherical  unity  of  humanity,  or  the 
federation  of  continents  and  races,  in  one  social  bond  of  har- 
mony, is  a  sublime  idea.  Fourier's  theory  of  multiple  and 
universal  monarchy  may  be  erroneous  and  fanciful ;  but  his 
ideas  of  "  industrial  armies,"  to  cultivate  wild  regions  and  pre- 
pare them  for  progressive  colonization,  are  really  magnificent 
and  rational. 

"  I  like  his  views  of  the  associative  unity  of  the  whole  globe, 
better  than  his  theory  of  association  in  a  single  phalanx  or 


SUPERIORITY  TO  OTHER  SYSTEMS.  453 

community.  They  are  more  simple  and  rational  in  general 
conception,  though  sometimes  fanciful  and  complicated  in 
detail. 

"  He  first  groups  three  or  four  communities  into  a  union  ;  a 
dozen  of  these  unions  form  a  district,  and  a  number  of  districts 
form  a  province.  Several  provinces  form  a  nation ;  several 
nations  an  empire  ;  several  empires  a  caliphat ;  several  of  these 
a  region ;  and  several  regions  a  continent ;  and  all  the  conti- 
nents of  the  globe,  a  spherical  unity  of  the  human  race. 

"  There  are  a  dozen  stages  of  progression,  from  the  element- 
ary organ  of  a  phalanx,  or  self-supporting  community,  to  the 
collective  organism  of  the  whole  globe,  in  one  universal  bond 
of  fellowship,  or  social,  and  religious,  and  commercial,  and 
political  federation. 

"  The  federation  of  groups  and  series  of  individuals  in  a 
phalanx,  is  similar  to  that  of  groups  and  series  of  phalanges  in 
what  Fourier  terms  the  spherical  unity  of  the  whole  human 
race ;  with  this  difference,  however,  that  there  are  but  five  de- 
grees in  the  hierarchy  of  a  phalanx,  while  there  are  twelve 
degrees  in  that  of  the  whole  globe. 

."  Fourier  establishes  a  sort  of  elective  monarchy  for  each  of 
the  twelve  passions,  and  their  functions  in  society,  as  well  as 
for  each  of  the  four  divisions  of  the  focal  passion  of  unityism ; 
so  that  he  admits  sixteen  different  titles  of  monarchy,  one  of 
which  is  hereditary,  that  of  familism ;  the  others  are  elective 
annually,  except  the  throne  of  passional  unity,  which 'is  for 
life,  though  not  hereditary. 

"  As  Fourier's  analysis  of  the  passions  is  imperfect,  his  theo- 
ry of  numbers,  ranks,  and  titles,  derived  therefrom,  is  fanciful 
and  arbitrary  to  a  great  extent.  It  is,  nevertheless,  an  ingeni- 
ous approximation  to  unity  in  theory. 

"  The  head  of  a  phalanx  is  termed  a  monarch,  or  governor  of 
a  single  community  ;  the  ruler  of  a  union  of  phalanges  is  named 
a  duoich  ;  the  head  of  the  whole  globe  is  called  an  omniarch: 
the  intermediate  degrees  of  rank  and  hierarchy  are  triarchs, 
tetrarchs,  pentarchs,  hexarchs,  heptarchs,  octarchs,  ennearchs, 
decarchs,  onzarchs,  and  douzarchs.  A  douzarch  governs  a 
whole  continent;  an  omniarch  the  whole  globe.  Each  ruler 


454  PRACTICAL  CHRISTIAN  SOCIALISM. 

governs  in  his  own  department  only ;  so  that  there  are  thirty- 
two  monarchs,  male  and  female,  corresponding  to  the  male  and 
female  functions  of  the  twelve  passions,  and  the  four  functions 
of  the  passion  unityism,  in  the  regency  of  a  phalanx ;  thirty- 
two  omniarchs  in  the  areopagus  of  the  whole  globe.  These 
monarchs  are,  however,  but  the  ministers  and  rulers  of  society. 
Sovereign  authority  is  vested  in  the  people  who  elect  them. 

"  The  functions  of  delegated  universal  ministration,  distinct 
from  those  of  local  self-government,  are  numerous  and  various, 
in  politics,  religion,  commerce,  circulation,  science,  art,  and 
education.  One  of  its  chief  functions  is  that  of  maintaining 
healthy  and  progressive  equilibrium  in  the  population  and  the 
cultivation  of  the  globe. 

"  Fourier's  ideas  of  organizing  vast  industrial  armies  for 
reclaiming  waste  lands  and  colonizing  regions  thus  reclaimed, 
as  the  human  race  expands  in  numbers  and  productive  energy, 
are  beautifully  grand  and  simple  in  conception,  though  some- 
times overloaded  with  most  fanciful  descriptions  of  minute 
details. 

"  His  views  of  unity  of  system,  with  regard  to  language, 
currency,  weights  and  measures,  charts  and  surveys,  astronom- 
ical and  meteorological  observations,  meridians,  and  many 
other  questions  of  universal  interest  and  economy,  are  well 
worth  reading  and  discussing  with  a  view  to  progress  in  this 
branch  of  science  and  philosophy.  In  fact,  no  man's  general 
views,  on  questions  of  this  elevated  character,  can  be  more 
rational  than  those  of  Fourier,  though  he  often  bids  adieu  to 
common  sense  in  his  descriptions  of  detailed  and  complicated 
plans. 

"  It  may  be  thought  somewhat  strange  that  a  man  remarka- 
ble for  common  sense  and  clear  conception  with  regard  to 
general  principles,  should  be  so  fanciful  and  complicated  in 
questions  of  practical  detail,  but  a  moment's  reflection  will 
explain  the  fact. 

"  To  know  what  should  be  done,  is  generally  much  more 
common  than  to  know  how  it  should  be  done.  This  was  the 
case  with  Fourier.  He  knew  that  labor  should  be  made  at- 
tractive, that  truth  should  be  adhered  to  by  all  persons,  that 


SUPERIORITY  TO  OTHER  SYSTEMS.  455 

liberty  should  be  compatible  with  order  and  morality,  that 
justice  should  regulate  the  interests  of  all  functions  and  all 
classes  in  society,  with  many  other  things  which  conscience 
and  religion  lead  us  to  conceive  and  understand,  and  even  to 
yearn  for  in  our  inmost  hearts ;  but  when  he  set  his  mind  to 
work  at  solving  the  problem  of  practically  realizing  these  con- 
ceptions, he  imagined  many  complicated  schemes  of  operation, 
which  are  utterly  impossible  in  practice.  That  is  the  whole 
secret  of  his  admirable  perspicacity  and  common  sense,  in 
general  conceptions,  being  allied  to  puerile  exaggerations  and 
impracticable  complications  in  his  plans  and  theories. 

"  New  arts  and  sciences  must  be  invented,  a  better  growth 
of  morals  must  be  realized,  before  the  principles  of  truth  and 
justice  can  be  universalized,  as  Fourier  conceived,  upon  this 
earth. 

"  The  present  generation  is,  however,  much  indebted  to 
Fourier  for  his  life-long  studies  of  the  greatest  questions  of 
humanity.  The  Bible  is  the  only  book  which  treats  of  human 
destiny  more  deeply  and  more  luminously  than  the  writings  of 
this  man  of  genius.  No  philosopher  has  equalled  him  in  the 
analysis  of  human  nature  and  society ;  still  much  remains  to 
be  evolved  from  Scripture  and  from  nature,  before  human  rea- 
son can  be  fairly  in  possession  of  the  knowledge  we  require, 
to  organize  the  principles  of  truth  and  justice  practically  in 
society. 

"  How  are  the  colored  races  to  be  civilized  ?  the  whole  earth 
cleared  of  swamps  and  vermin  and  ferocious  animals  ?  How 
is  the  first  injunction  given  to  mankind  to  be  obeyed  ? — "  Be ' 
fruitful,  and  multiply,  and  replenish  the  earth,  and  subdue  it  : 
and  have  dominion  over  the  fish  of  the  sea,  and  over  the  fowl 
of  the  air,  and  over  every  living  thing  that  moveth  upon  the 
earth." 

"  No  man  has  labored  with  more  persevering  faith  and  hope 
and  charity  during  a  whole  lifetime,  to  discover  the  best  means 
of  practical  compliance  with  this  divine  injunction,  than  Fou- 
rier. That  will  ever  be  his  merit  as  a  Christian,  his  title  to 
respect  from  future  generations.  Whatever  be  the  faults  of 
the  philosopher,  the  man  was  one  of  nature's  first  nobility." 


456  PRACTICAL  CHRISTIAN  SOCIALISM. 

[EXTRACTS   FROM  PARK  GODWIN.] 
Organization  of  the  Township. 

"  Let  us  suppose  that  a  township  of  about  400  families 
(from  1600  to  1800  souls),  the  inhabitants  deliberate  among 
themselves  and  adopt  the  following  resolutions  : 

"1st.  An  association  is  formed  among  all  the  inhabitants,  rich 
and  poor,  of  this  township  ;  the  social  Capital  to  be  composed 
of  the  fixed  property  of  all,  and  of  the  movables  and  floating 
capital  which  each  one  may  see  fit  to  put  into  the  society. 

"  2d.  Each  associate,  in  exchange  for  his  quota,  shall  receive 
certificates  representing  the  exact  value  of  what  he  may  have 
surrendered  to  the  society. 

"  3d.  Each  certificate  shall  be  a  mortgage  upon  the  part  of 
the  fixed  property  which  it  represents  and  upon  the  general 
property  of  the  society. 

"  4th.  Uach  associate,  whether  he  shall  have  contributed  real 
estate  or  not,  is  invited  to  assist  in  the  productive  employment 
of  the  common  fund,  by  means  of  his  labor  and  talent. 

"  5th.  Women  and  children  enter  the  society  on  the  same 
terms  as  men. 

"  6th.  The  annual  profit,  the  common  expenses  being  at  first 
liquidated,  shall  be  divided  among  the  associates  in  the  follow- 
ing manner : 

"  a.  A  first  part  shall  pay  the  interest  on  stock. 

"b.  A  second  part  shall  be  divided  among  laborers,  accord- 
ing to  the  difficulties  of  their  work,  and  the  time  which  they 
are  respectively  engaged. 

"  c.  The  third  and  last  part  shall  be  distributed  among  those 
who  may  be  distinguished,  in  labor,  either  for  intelligence,  ac- 
tivity, or  vigor. 

"  Thus,  each  man,  woman,  and  child,  will  touch  a  portion  of 
each  part  proportioned  to  his  or  her  concurrence  in  the  produc- 
tion by  means  of  his  or  her  three  productive  faculties,  capital, 
labor,  or  talent. 

"  This  question  of  the  equitable  distribution  of  profits,  may 
seem  at  first  insoluble ;  but  we  shall  show  in  the  sequel  that  it 
is  very  easily  solved.  For  the  present  we  must  suppose  the 


SUPERIOKITY  TO  OTHER  SYSTEMS.  457 

division  made  by  common  consent,  and  reserve  the  question 
for  its  proper  place. 

"  The  basis  which  we  have  laid  down  for  an  Association  be- 
ing adopted,  we  shall  have  obtained,  by  a  simple  transformation 
of  Property,  important  results,  which  may  be  briefly  indi- 
cated : — 

"  This  transformation  is  not  a  dispossession ;  property  in  a 
mortgage  is  as  well  guarantied  as  the  Property  itself ;  for  even 
in  our  societies  the  revenues  of  the  richest  men  depend  upon 
hypothecations  and  mortgages. 

"  The  first  advantage  of  the  reform  is  to  converge  the  inter- 
ests of  the  inhabitants  of  the  township,  until  now  more  or  less 
divergent.  Each  of  them  immediately  understands  that  his 
part  in  the  three  distributions  will  augment  or  diminish  with 
the  general  profits,  and  that  he  cannot  labor  for  the  general 
benefit  without  laboring  for  his  own,  or  vice  versa ;  and  each 
one  feels  that  the  fortune  of  one  can  no  longer  be  the  misfor- 
tune of  another. 

"  The  soil  of  the  township  is  no  longer  to  be  worked  in  iso- 
lated farms,  many  of  them  hardly  worth  cultivation;  the  en- 
closures, fences,  and  many  of  the  roads  will  disappear ;  and  the 
whole  territory  be  thrown  into  a  single  domain,  for  general 
cultivation.  Thus,  the  advantages  belonging  to  a  large  estate 
will  be  combined  with  those  of  a  small  estate ;  for  the  only 
salutary  effect  of  a  subdivision  of  land  is  that  it  permits  a 
greater  mimber  of  persons  to  become  owners  of  property ;  while, 
in  the  associated  township,  the  smallest  saving  may  be  con- 
verted into  a  coupon  of  stock,  which  makes  one  a  co-proprietor 
of  the  domain  of  a  phalanx. 

"  In  the  isolated  township,  every  head  of  a  family,  whatever 
may  be  his  tastes  and  his  aptitudes,  must  cultivate  his  own 
fields,  vines,  gardens,  and  orchards  ;  he  must  preserve  his  own 
grains,  vines,  fodders,  &c. ;  and  it  is  clear  that  no  one  can  be  oc- 
cupied with  so  many  different  tasks  with  success.  In  an  associ- 
ated township,  among  1800  inhabitants,  there  will  be  a  certainty 
of  finding  persons,  capable  of  every  particular  kind  of  labor. 
These  persons  will  take  the  direction  of  the  labor  in  which 
they  excel,  and  the  whole  will  be  executed  with  greater  chances 
58 


458  PRACTICAL  CHRISTIAN  SOCIALISM. 

of  success,  because  cultivation  on  a  large  scale  allows  of  more 
beneficial  and  economical  methods.  The  kind  of  soil,  too,  best 
adapted  to  each  kind  of  cultivation,  will  be  chosen,  which  can- 
not always  be  done  by  isolated  families. 

"  A  township  thus  organized  will  soon  feel  that  it  has  gained 
immensely  by  replacing  its  400  poor  granaries  and  its  400  bad 
cellars,  by  a  large  central  tenement,  perfectly  adapted  to  the 
reception  and  preservation  of  its  harvests.  It  will  soon  under- 
stand that  it  must  substitute  for  its  400  kitchens,  occupying 
exclusively  the  time  of  400  women,  a  common  kitchen  man- 
aged by  a  few  persons,  and  in  which  the  consumer  will  find,  in 
accordance  with  his  fortune  and  his  tastes,  repasts  more  varied, 
better  prepared,  and  less  costly  than  any  hg  was  able  to  procure 
in  his  isolation.  The  same  would  be  true  of  the  labor  of  taking 
care  of  children  and  other  domestic  occupations,  which  could 
easily  be  directed  and  controlled  by  a  few  women, — as  we  now 
see  in  asylums,  schools,  &c.,  &c.  Thus  seven-eighths  of  the 
women,  now  absorbed  in  the  details  of  housewifery,  would  be 
emancipated  from  their  petty  cares,  and  turn  their  energies  to 
productive  labor. 

"  As  these  modifications  would  necessarily  effect  great  econ- 
omies in  work  and  time,  mere  agricultural  labors  would  be  in- 
sufficient to  employ  all  the  moments  of  the  population,  and 
they  would  proceed  to  engage  in  other  branches  of  industry. 
They  would  establish  workshops,  manufactories,  &c.,  on  the 
same  unitary  plan,  adapted  to  the  local  circumstances,  and  in 
such  a  way  that  they  might  not  lose  a  minute  in  passing  from 
one  occupation  to  another. 

"  These  changes  being  executed,  each  one  would  require 
only  a  small  number  of  chambers  for  the  accommodation  of  his 
family  and  friends,  or  for  his  own  private  labors,  studies,  and 
reflective  retirement.  These  apartments,  for  the  sake  of  sim- 
plification, would  be  found  in  the  same  edifice  which  contained 
the  kitchen  and  dining-hall,  the  cellars,  the  granaries  and  the 
storehouses,  the  school-rooms,  the  work-shops,  and  the  chil- 
dren's dormitories,  &c.  The  rooms  could  be  of  all  sizes  and 
modes  of  finish,  to  suit  the  fortunes  and  tastes  of  the  different 
members.  Then,  the  400  dwellings  which  composed  the  vil- 


SUPERIORITY  TO  OTHER  SYSTEMS.  459 

lage,  would  disappear,  or  be  converted  into  summer  and  out- 
houses, and  all  the  people  be  established  in  the  grand  unitary 
edifice,  called  The  Phalanstery. 

"  Mark  that  we  are  not  speaking  of  a  convent,  a  barrack,  or 
a  community !  The  arrangements  proposed  are  in  every  re- 
spect directly  the  reverse  of  those  of  a  community.  The  whole 
population,  it  is  true,  will  inhabit  the  same  edifice ;  but  each 
one  may  have  a  house  or  suite  of  rooms  to  himself  to  suit  his 
fancy,  and  at  just  such  a  rent  as  he  chooses  to  pay,  separated 
entirely  from  others,  as  much  as  the  houses  in  a  city,  and  ex- 
empt from  intrusion.  Nor  will  all  the  associates  take  their  re- 
pasts in  common,  seeing  that  while  there  will  be  common  tables, 
those  who  choose  may  order  their  meals  in  their  own  rooms, — 
meals  to  consist  of  whatever  they  may  select  from  the  carte  of 
the  day,  as  it  is  the  custom  to  do  now,  at  hotels  and  restaura- 
teurs. 

"  Fourier  gives  many  details  in  his  works  as  to  the  construc- 
tion of  the  Mansion.  What  especially  establishes  its  unitary 
character,  is  a  covered  gallery  running  around  the  whole  build- 
ing at  the  first  story,  and  forming  a  street  of  communication 
between  all  the  different  apartments,  and  the  work-shops,  the 
chambers,  the  school-rooms,  &c.,  &c.  It  would  be  ventilated 
or  warmed,  according  to  the  season,  and  prevent  the  necessity, 
at  any  time,  of  outward  and  dangerous  exposures." 

Industrial  Arrangements. 

"  In  all  the  labors  of  the  Phalanstery,  domestic,  agricultural, 
and  manufacturing,  each  person  will  be  charged  with  a  frag- 
ment or  detail  reduced  as  much  as  the  nature  of  it  will  allow. 
The  task  will  not  be  very  difficult,  the  time  of  service  will  not 
be  long,  and  the  same  man  will  be  able  to  take  part  in  thirty 
different  kinds  of  labor,  so  as  to  employ  alternately  all  the 
physical  and  intellectual  forces  that  he  possesses.. 

"  Nature  has  too  much  foresight  to  have  gifted  us  with  even 
a  single  faculty  that  was  designed  never  to  be  used.  A  great 
number  of  the  maladies  that  attack  us  come  from  our  not 
knowing  how  to  develop  and  employ,  integrally,  with  measure 
and  equilibrium,  all  the  springs  of  action  that  are  in  us. 


460  PRACTICAL  CHRISTIAN  SOCIALISM. 

"  Thus,  we  shall  retain  all  the  advantages  of  Division  of 
Labor,  without  subjecting  the  laborer  to  suffering.  Thus  too, 
the  laborer,  passing  successively  from  the  workshop  to  the 
fields,  from  domestic  cares  to  occupations  of  the  laboratory,  &c., 
will  make  progress  on  every  side,  will  become  all  that  it  is 
possible  for  him  to  become,  and  will  render  to  society  and  to 
himself  all  the  services  that  are  in  his  power. 

"  In  the  phalanx,  isolated  labor  does  not  exist  Every  work 
is  confided  to  a  collection  of  individuals  composing  a  group. 

"  Each  individual  of  the  group  is  charged  with  some  detail 
of  the  common  work  that  pleases  him,  with  some  speciality  in 
which  he  excels.  In  this  way,  all  will  have  a  sense  of  their 
personal  worth,  and  of  the  necessity  of  their  concurring  with 
others  in  the  production  of  the  general  result. 

"  The  group  responsible  for  any  labor,  being  directly  interest- 
ed in  its  perfect  execution,  calculates  the  time  which  shall  be 
consecrated  to  it,  and  divides  that  time  into  sessions  of  two 
hours ;  it  distributes  these  sessions  among  the  days  of  the  year, 
month,  or  week,  etc. 

"  Out  of  the  hours  thus  fixed  for  the  sessions  of  the  group, 
its  members  betake  themselves,  as  they  see  fit,  to  other  groups, 
of  which  they  make  a  part,  in  order  to  fulfill  other  vocations  by 
a  different  employment  of  their  activity. 

"  It  must  not  be  thought,  however,  that  any  first  comer  may 
attach  himself  to  a  group,  and,  perhaps,  compromise  the  suc- 
cess of  it  by  his  ignorance ;  he  who  feels  a  desire  to  engage  in 
any  labor,  must  first  present  himself  as  a  novice,  to  the  group 
which  has  the  charge  of  that  department.  After  having  gone 
through  an  apprenticeship,  more  or  less  long,  according  to  his 
capacity,  he  becomes  entitled  to  a  portion  of  the  profits,  if  he 
is  skillful ;  but  he  can  prefer  no  claim  until  he  shows  himself 
decidedly  useful. 

"  Each  one,  having  worked  in  thirty  groups,  becomes  by  his 
labor  entitled  at  the  end  of  the  year  to  a  thirtieth  of  the  divi- 
dends, in  addition  to  the  interest  on  his  original  stock,  and  to 
such  several  sums  as  he  may  have  earned,  in  the  various 
groups,  by  his  distinguishing  talent. 


SUPERIORITY  TO  OTHER  SYSTEMS.  461 

Education. 

"  In  his  inquiry  after  natural  education,  Fourier  takes  for  his 
guide  the  attractions  of  childhood,  and  endeavors  to  act  upon 
its  mind  in  such  a  way  as  to  give  a  charm  to  all  its  studies,  and 
at  the  same  time,  to  develop  its  faculties  integrally,  with  a  due 
attention  to  all  parts  of  its  nature. 

"  As  soon  as  children  have  some  gleams  of  intelligence,  and 
are  capable  of  some  address,  from  three  to  four  years  of  age, 
corporations,  devoted  to  the  guardianship  and  guidance  of  chil- 
dren, have  the  care  of  conducting  them  in  the  different  work- 
shops of  the  Phalanstery,  and  in  the  gardens,  orchards,  fields, 
kitchen-gardens,  stables,  cow-houses,  and  poultry -yards,  where 
they  have  constantly  under  their  eyes  the  labors  of  organized 
groups  and  series.  The  superintendents  will  consist  chiefly  of 
old  men  and  matrons,  for  old  age  sympathizes  most  with  child- 
hood. The  various  aptitudes  and  talents  of  these  young 
children  will  be  allowed  freely  to  dawn,  grow,  and  develop 
themselves ;  their  instinct  of  imitation  is  such,  that  to  attract 
them  to  industry,  it  would  be  sufficient  to  allow  them  the  use 
of  miniature  tools  of  gardening,  and  general  industry ;  they  will 
immediately  make  use  of  them  ardently  and  passionately  as 
they  are  instructed.  They  will  not  seek  to  break  and  destroy ; 
but,  stimulated  by  the  example  of  children  a  little  older  than 
themselves,  already  useful  workers,  who  enjoy  certain  privileg- 
es, such  as  larger  and  more  substantial  instruments,  agreeable 
uniforms,  a  regular  organization  in  groups  and  series,  the  little 
children  will  strive  to  put  all  the  address  of  which  they  are 
susceptible  into  their  miniature  labors.  A  certain  pride  innate 
in  children  will  likewise  be  taken  advantage  of,  a  feeling  which 
makes  them  aspire  to  participate  in  the  labors  of  those  a  little 
older,  to  render  themselves  useful,  to  be  of  importance ;  this 
will  be  turned  to  account  from  the  earliest  infancy  upward. 
In  the  gardens  they  will  grub  up  noxious  weeds  ;  in  the  kitchen, 
they  will  turn  little  spits,  shell  peas,  wash  the  vegetables,  sort 
the  fruit,  wash  the  plates,  etc. ;  in  short,  they  will  be  employed 
in  every  thing  that  does  not  require  degrees  of  strength  above 
their  age ;  and  all  these  little  children,  already  stimulated  by 


462  PRACTICAL  CHRISTIAN  SOCIALISM. 

emulation,  will  apply  themselves  with  pleasure  and  with  ardor 
to  the  labors  permitted.  From  the  moment  that  they  become 
useful  they  will  be  formed  into  choirs  and  corporations,  groups 
and  series,  regularly  disciplined  in  all  their  studies  and  their 
occupations.  In  each  group  are  established  different  degrees 
of  capacity,  which  is  a  means  of  emulation  contained  within 
the  group  itself,  without  reckoning  the  rivalries  between  con- 
tiguous groups.  A  means  still  more  powerful,  is  the  successive 
passage  of  childhood  in  different  phases,  corresponding  to  dif- 
ferent ages.  In  proportion  as  he  acquires  vigor  and  intelligence, 
the  child  passes  successively  through  different  choirs  and  com- 
panies of  youth,  all  of  which  enjoy  the  prerogatives  and  privi- 
leges conformable  to  their  employments,  which  are  successively 
more  diffiicult  and  more  elevated.  So  that  each  child  has 
before  him  a  group  more  advanced  in  strength  and  skill,  into 
which  he  cannot  enter,  without  perfecting  himself  and  passing 
the  examinations  necessary  to  prepare  him  for  the  labors  and 
studies  of  the  group  above.  He  will  thus  pass  through  a  suc- 
cessive number  of  groups  and  series,  which  mark  the  various 
phases  of  childhood  and  youth  to  manhood.  Then  only  will 
he  enjoy  a  complete  independence,  and  be  entirely  free.  Till 
then,  he  is  never  forced,  never  constrained,  but  he  is  guided. 
He  has  the  choice  of  labors ;  but  as  they  are  divided  into  sev- 
eral degrees  for  children,  it  is  necessary,  in  order  to  pass  from 
a  lower  to  a  higher  degree,  to  give  proof  of  sufficient  strength, 
and  skill,  and  aptitude,  in  various  branches  of  art,  and  science, 
and  industry. 

"  God  himself  is  the  type  and  source  of  order  in  the  uni- 
verse— the  Trinity  in  unity,  the  universal  Triune  or  series  ; 
and  education  in  a  Phalanstery  has  a  triune  basis — spiritual, 
social,  and  material.  Domestic  and  industrial  harmony  and 
education  center  in  the  Phalanstery  proper  ;  spiritual  harmony 
and  education  in  the  church;  artistic  or  material  harmony 
and  education,  in  the  opera  or  theater,  a  school  of  art  and 
measured  harmony  for  every  age.  from  infancy  to  full  maturity ; 
for  those  who  take  an  active  part,  as  well  as  those  who  passive- 
ly look  on.  Children  from  the  age  of  three  to  four  will  there 
be  organized  in  choirs,  and  exercise  themselves  in  measured 


SUPERIORITY  TO  OTHER  SYSTEMS.  463 

chants,  in  measured  steps  and  movements,  and  in  all  the 
measured  harmonies  of  sense  so  intimately  linked  with  thos3 
of  soul  and  mind.  This  diversion,  under  the  control  of  higher 
principles  of  unity,  will  powerfully  attract  all  the  members  of 
the  Phalanx  at  every  age,  and  each  will  find  himself  fit  for 
some  employment.  This  is  an  habitual  pleasure  for  all,  and  at 
the  same  time  the  most  useful  instruction  ;  for  spiritual  harmo- 
ny, the  harmony  of  the  passions,  the  pledge  of  happiness  and 
concord,  intimately  unites  itself  with  measured  or  material 
harmony. 

"  We  see  how  many  motives  unite  to  excite  children  to  useful 
labors  from  the  earliest  age.  We  know  how  powerful  their 
faculty  of  imitation  is.  All  that  they  see  done,  they  will  at- 
tempt. We  also  know  their  incessant  activity,  their  turbulent 
and  restless  nature.  This  is  the  disturbance  of  individual 
households  ;  the  child  would  touch  every  thing,  and  yet  nothing 
is  within  his  reach ;  continual  chidings  and  scoldings  are  em- 
ployed with  the  poor  little  one,  who  follows  the  impulse  of  his 
nature  ;  a  valuable  impulse,  inasmuch  as  when  well  directed, 
it  impels  the  child  to  industry.  It  breaks  and  destroys,  because 
it  is  not  duly  furnished  with  the  means  of  employing  its  facul- 
ties. At  present  even,  this  may  be  observed ;  if  a  little  girl 
can  assist  her  mother  in  the  household ;  if  she  can  have  the 
charge  of  her  little  brother,  guard  him  and  nurse  him;  if  she 
is  permitted  to  go  into  the  kitchen  and  assist  the  cook,  she  will 
do  her  best,  and  delight  in  being  useful.  In  the  same  manner, 
if  a  little  boy  can  dig  and  rake  the  ground ;  if  he  is  permitted 
to  handle  tools  ;  if  he  is  employed  in  some  department  of  use- 
ful occupation,  he  will  put  forth  all  the  care  and  all  the  skill  of 
which  he  is  capable  ;  he  will  pass  hours  in  patiently  putting 
stone  upon  stone,  in  turning  a  wheel,  in  arranging  a  heap, 
through  the  mere  sentiment  of  the  importance  of  his  labor. 
Children  have  all  the  useful  passions  and  desires  in  germ ;  it 
is  only  necessary  to  know  how  to  apply  them,  to  render  them 
capable  of  every  thing  good,  grand,  useful,  and  generous.  In 
the  Phalanstery  care  is  taken  to  inspire  the  children  from  the 
first  dawnings  of  intelligence,  with  the  feeling  of  their  impor- 
tance and  utility.  All  their  toys  are  tools,  and  have  a  useful 


464  PRACTICAL  CHRISTIAN  SOCIALISM. 

end  ;  all  their  plays  are  metamorphosed  into  labors,  and  become 
fruitful.  With  them  it  is  a  habit  so  native,  that  they  cannot 
u.i  erstand  how  time  can  be  ever  sheerly  wasted.  Labors  and 
pleasures  are  identical  for  the  children  of  the  Phalanx;  they 
are  ignorant  that  they  can  be  disunited.  Their  labors  and  their 
tools  being  always  proportionate  to  their  strength  and  their 
skill,  they  feel  neither  pain  nor  fatigue.  Laboring  by  groups 
in  short  and  varied  occupations,  they  know  neither  tedium  nor 
disgust ;  but,  quite  the  contrary,  constantly  stimulated  by 
example,  the  expectation  of  examinations,  the  desire  of  ad- 
vancing in  grades,  of  passing  from  a  lower  to  a  higher  corpo- 
ration, in  which  they  see  children  classed  of  a  strength 
immediately  above  their  own,  they  are  full  of  zeal  and  ardor. 
They  have  motives  yet  more  powerful ;  the  affection  of  all 
that  surround  them  ;  the  desire  of  responding  to  it,  of  pleasing  ; 
love,  enthusiasm,  religion,  the  power  of  devotedness,  of  which 
children  are  eminently  capable.  The  love  of  God,  humanity, 
their  country  and  their  parents — all  these  impel  them  to  duty, 
that  is  to  say,  to  cooperation  with  the  order  and  the  harmony 
in  their  native  Phalanx  and  the  whole  world. 

"  By  mere  imitation  and  successive  initiation,  the  children  go 
through  an  apprenticeship  to  all  the  labors  to  which  they  are 
attracted  by  taste  and  inclination.  But  this  is  only  one  part  of 
instruction  properly  so  called.  It  is  the  imitative,  mechanical, 
material  part,  that  which  develops  the  physical  powers,  the 
senses ;  it  is  by  this  that  childhood  must  commence.  The 
body  acquires  strength  before  the  mind ;  but  the  mind  has 
never  been  absolutely  neglected :  the  child  has  acquired  a 
thousand  notions ;  he  has  divined  in  part  the  theory  by  the 
practice ;  he  has  seen  much,  heard  much,  felt  much.  His 
observation  and  his  judgment  cannot  be  distorted;  they  have 
been  developed  spontaneously ;  they  have  been  exercised  on 
the  truth,  and  on  the  reality  of  things.  The  heart  cannot  be 
perverted,  for  these  young  children  have  constantly  under  their 
eyes  examples  of  piety,  goodness,  concord,  and  harmony. 
Every  thing  speaks  to  them  of  God,  his  justice,  and  his  good- 
ness. They  see  God  in  his  works ;  they  feel  his  presence  in 
themselves — around  themselves ;  in  the  peace  of  the  society 


SUPERIORITY  TO  OTHER  SYSTEMS.  465 

in  which  they  live,  in  the  harmony  of  their  own  feelings  and 
desires,  in  their  whole  being.      Their  life  is  a  perpetual  feeling 
of  love  and  gratitude  towards  God  and  their  fellow-creatures. 
They  are  ignorant  of  the  subversive  passions— hatred,  doubt, 
and  incredulity.    In  the  infant  of  harmony,  love  and  faith  will  be 
spontaneously  developed ;  he  examines,  he  thinks,  he  reflects 
by  himself;  he  abandons  himself  to  his  natural  sentiments ;  he 
is  susceptible  neither  of  deceit,  nor  of  concealment,  nor  of  fear; 
he  knows  but  truth — he  seeks  it,  he  speaks  it  as  he  feels  it. 
It  is  thus  that  the  development  of  the  soul  and  of  the  spirit 
does  not  remain  behind  the  strength  and  vigor  of  the  body, 
Spiritual,  social,  and  material  education  are  continuous  and  si- 
multaneous, though  the  last  is  most  predominant  in  childhood. 
"  With  the  natural  development  of  the  mind,  and  of  the  apt- 
itude for  various  branches  of  industry,  the  child  acquires  sci- 
ence, properly  so  called ;  the  complete  theory  of  the  arts  and 
the  various  kinds  of  industry  which  he  cultivates,  the  principal 
notions  of  the  sciences  which  interest  every  thinking  being ; 
the  description  of  the  heavens  and  of  the  earth,  the  history  of 
nations.     The  rules  of  grammar  and  literature  are  constantly 
developed  by  Professors  for  all  ages  and  in  every  degree  of 
instruction.      The  children  and  young  people  will  attend  to 
them  according  as  their  inclinations  dispose  them.    In  the  Pha- 
lanx, who  will  be  the  professors  ?     Generally,  all  those  learned 
in  science  and  theory ;  their  mission  is  naturally  to  teach  what 
they  know.    It  is  a  natural  desire  for  those  who  possess  knowl- 
edge, to  communicate  it  to  others.     In  the  Phalanx,  learning 
is  not  confined  to  the  closet :  professors  are  at  the  same  time 
workers,  men  versed  in  theory  and  practice,  of  art  and  science, 
and  industrial  activity.     There  are  too  many  means  of  combin- 
ing theory  with  practice  in  the  Phalanstery  for  them  ever  to  be 
separated.    The  savants  do  not  form  a  class  apart ;  all  the  labor- 
ers are  more  or  less  acquainted  with  both  theory  and  practice, 
and  most  of  them  are  professors.     They  will  enrol  themselves 
in  the  various  groups  of  instruction  ;  they  will  rival  each  other 
in  the  zeal  and  ardor  with  which  they  cultivate  the  kindly 
feelings  and  intelligence  of  the  rising  generation.     The  most 
learned  will   form,  in  their  respective    corporations,  under- 
59 


46«  PEACTICAL  CHRISTIAN  SOCIALISM. 

graduates  and  assistants,  among  the  most  apt  and  intelligent 
pupils,  to  distribute  the  instruction,  according  to  their  methods, 
to  various  groups  and  classes  of  students.  Every  branch  of 
art  and  science  is  thus  taught  in  many  graduated  groups,  ac- 
cording to  a  method  at  once  mutual  and  simultaneous.  The 
practical  lessons,  whenever  the  season  and  the  climate  permit, 
will  be  given  in  the  open  air,  among  the  very  objects  that  serve 
as  matter  for  instruction.  If  it  be  gardening,  agriculture,  and 
botany,  in  which  the  professor  instructs  his  pupils,  he  takes  the 
earth  and  its  productions  to  demonstrate  his  discourse ;  if  it  be 
astronomy,  the  heavens ;  if  it  be  painting,  it  is  before  the 
master-works  of  the  great  painters,  and  still  more  in  the  pres- 
ence of  Nature  herself,  that  he  will  develop  the  beauties  and 
magnificence  of  the  art ;  if  it  be  music,  he  will  enchant  the  ear 
by  harmony  before  developing  the  principles  ;  if  it  be  the  me- 
chanical arts,  the  trades,  the  various  branches  of  industry,  the 
professor  conducts  his  pupils  into  the  workshops,  gives  'practi- 
cal demonstration  with  precept,  and  in  all  cases  gives  a  triune 
lesson — theory,  practice,  and  variety  of  application. 

"  The  kitchen,  the  barn,  the  cellar,  the  cow-house,  the  stable, 
the  poultry -yard,  the  garden,  the  orchards,  the  fields,  serve  at 
once  as  the  scene  and  the  text  of  instruction,  which  is,  in  some 
measure,  perpetual. 

"  We  do  not  here  speak  of  elementary  instruction,  of  reading, 
writing,  and  arithmetic ;  because  this  first  instruction  is  so  sim- 
ple, that  it  is  an  amusement,  as  well  for  the  professors  as  for 
the  pupils.  Young  girls  from  twelve  to  fifteen  years  of  age 
will  divide  this  professorship  with  grave  old  men,  who  will 
seek  infancy  from  predilection ;  young  girls  are  also  fond  of 
acting  the  mamma. 

"  The  one  and  the  other  will  enrol  themselves  in  the  groups 
of  elementary  instructors,  and  emulate  each  other  in  the  inven- 
tion of  easy  and  attractive  methods. 

"  The  aged  are  not  a  burden  to  the  Phalanx,  as  they  often 
are  in  civilization.  Loved,  honored,  and  respected,  they  labor 
and  render  themselves  useful  as  much  as  their  strength  per- 
mits them,  bringing  to  the  office  of  instruction  all  the  advant- 
ages they  have  derived  from  long  experience  and  extensive 


SUPERIORITY  TO  OTHER  SYSTEMS.  407 

practice;  and  when  their  strength  declines,  they  link  themselves 
with  tender  infancy  and  become  their  guides,  protectors,  guard- 
ians. Sublime  harmony !  the  old  man  and  child  mutually  aid 
each  other ;  the  one  to  live,  the  other  to  die  ! 

"  The  children  and  the  adolescent  remain  entirely  free  to 
follow  the  course  that  suits  them.  They  instruct  themselves 
or  remain  ignorant,  according  to  their  desires.  But  it  is  with 
studies  as  with  labors ;  civilization  alone  renders  them  repug- 
nant. Man  at  every  age  is  anxious  to  instruct  himself.  With 
all,  men,  women,  and  children,  it  is  a  passion  to  know,  to  ac- 
quire knowledge.  All  instruct  themselves  spontaneously,  and 
seek  light  on  all  that  has  been,  on  all  that  is.  This  passion  or 
attraction  is  particularly  active  in  the  child.  As  soon  as  his 
intelligence  is  open,  he  begins  to  question  and  examine  ;  if  he 
finds  instruction  suited  to  him,  he  seizes  it  with  ardor. 

"  The  passion  for  study  will  be  excited  in  Harmony,  where 
instruction,  which  will  be  free  and  spontaneous  as  well  for  the 
professors  as  the  pupils,  will  have  practice  for  its  immediate 
object,  and  will  link  itself  with  daily  labors,  which  already 
please  and  captivate  the  mass.  In  harmony,  instruction  will 
be  one  of  the  strongest  passions,  and  among  the  most  lively 
enjoyments  of  childhood,  adolescence,  and  mature  age,  of  young 
girls  and  of  women,  as  of  men.  The  old  man  himself  is  still  a 
disciple,  and  at  the  same  time  a  professor.  As  long  as  he  pre- 
serves his  intelligence,  he  has  the  desire  of  instructing  himself. 
The  Phalanx  forms  a  vast  school  of  mutual  instruction,  where 
all  are  both  disciples  and  professors,  mutually  enlightening  each 
other  on  all  branches  of  science,  and  ever  pushing  their  inves- 
tigations further,  so  that  the  human  intellect,  freed  from  all  the 
cares  and  troubles  of  material  existence,  will  enlarge  in  vast 
proportions ;  and  by  an  even  more  extended  application  of  the 
sciences,  it  will  enlarge  the  field  of  industry  beyond  the  limits 
of  our  actual  imagination." 

Sexual  Relations. 

"  Fourier  dwells  upon  what  the  state  of  the  sexual  relations 
is  under  systems  which  render  all  marriages  exclusive  and 
permanent.  We  know  that  there  are  multitudes  of  unhappy 


468  PRACTICAL  CHRISTIAN  SOCIALISM. 

families,  where  the  husband  and  wife  ought  never  to  have 
been  joined  together,  and  that  there  are  many  too,  in  which 
duplicity,  violence,  and  discord,  reign ;  we  know  that  adulteries, 
even  in  the  most  polished  circles,  are  not  of  rare  occurrence ; 
we  know  that  a  majority  of  the  young  men  of  our  cities  and 
larger  villages,  are  in  the  habit  of  visiting  brothels ;  we  are  told 
by  physicians  that  practices  of  secret  vice  are  undermining  the 
constitution  of  thousands  upon  thousands  of  females ;  we  know 
that  that  most  hideous  and  awful  of  all  social  results,  Prostitu- 
tion, prevails  over  the  civilized  world  (in  New  York  there  are 
more  than  ten  thousand  public  prostitutes,  and  a  proportional 
number  in  all  the  cities  and  villages  in  the  United  States) ; 
and  we  know  that  such  crimes  as  Infanticide,  Seduction,  the 
Desertion  of  Children,  accompanied  by  circumstances  of  the 
most  keen  and  poignant  distress,  often  accompany  our  courts 
and  fill  the  police  reports  of  newspapers. 

"  Then,  the  injustice  with  which  society  distinguishes  be- 
tween the  offenses  of  the  sexes ;  how  it  assembles  its  judges 
and  condemns  the  poor  unfortunate  woman  to  ignominy,  stripes, 
and  death,  while  the  infamous  seducer,  free,  honored,  and  even 
caressed,  perhaps  sits  upon  the  bench  or  in  the  jury  box,  which 
condemns  his  victim  to  her  living  tomb  ! 

"  Again,  childhood,  the  hope  of  the  future,  the  tender  bud 
which  must  sooner  or  later  become  the  brilliant  flower  and  the 
precious  fruit,  which  must  be  nourished  with  so  much  care, 
what  becomes  of  it  in  our  present  society  ?  Cain !  where  is 
thy  brother  ? 

"  What  terrible  examples  are  daily  set  before  children,  es- 
pecially the  children  of  the  poor,  at  home  and  abroad  !  What 
scenes  of  domestic  strife,  of  intemperance,  of  brutal  passions, 
of  oaths  and  violence,  are  many  of  them  called  upon  to  wit- 
ness !  Wherever  they  go,  their  eyes  and  their  ears  initiate 
them  into  the  dangerous  secrets  of  vice.  The  placards  on  our 
walls,  the  conversations  of  the  market-place,  the  reports  of 
the  newspapers,  the  tattle  of  domestics,  theaters,  and  books 
are  filled  with  impure  and  disgusting  details,  the  only  effect  of 
which  can  be  to  blast  the  young  minds  perpetually  coming  in 


SUPERIORITY  TO  OTHER  SYSTEMS.  469 

contact  with  them,  by  filthy  imaginings  and  destructive  pro- 
pensities. 

"  Now,  Fourier  asks,  since  all  these  disorders  and  vices  have 
been  developed  under  a  law  of  constraint,  have  coexisted  with 
force,  have  never  been  suppressed  by  any  device  of  coercion, 
may  we  not  hope  that  Order  and  Virtue  will  spring  from  greater 
freedom  in  sexual  relations  established  under  quite  different 
social  circumstances  ? 

"  In  the  Phalanx,  for  instance,  he  says  that  childhood,  work- 
ing under  the  eyes  of  all,  would  never  be  abandoned  to  itself, 
neither  in  the  fields  nor  workshop,  nor  even  in  the  dormitories. 
Preoccupied  by  the  various  industrial  employments,  for  which 
it  would  have  a  passion,  it  would  not  know  that  profound  ennui 
to  which  existing  methods  of  education  so  stupidly  condemn  it, 
and  which  so  greatly  promote  the  vagaries  of  the  imagination. 
At  the  end  of  every  day,  the  child  fatigued  would  only  think 
of  repose  to  which  it  would  go  smiling  over  its  hopes  of  new 
industrial  triumphs  on  the  morrow. 

"  In  the  Phalanx,  nothing  could  awaken  dangerous  ideas  in 
the  child.  Engaged  at  its  tasks,  its  libraries,  its  museums,  it 
would  no  longer  look  upon  a  world  made  only  for  the  eyes  of 
adults.  Men  would  be  careful  to  abstain  from  all  acts  or  words 
of  gallantry  in  its  presence — the  more  so  as  they  would  be  free 
to  speak  on  such  matters  at  the  meetings  in  the  saloons  in  the 
evening,  after  the  children  had  retired  to  bed. 

"  That  the  curiosity  of  childhood  might  not  be  too  suddenly 
awakened,  in  passing  from  its  customs  to  those  of  youth,  Fou- 
rier suggested  a  transition  through  what  he  calls  the  Corps  of 
Vestals.  The  adolescents,  of  both  sexes,  emerging  from  child- 
hood at  the  age  of  18  or  19,  would  enter  this  body,  and  pass  a 
greater  or  less  length  of  time,  according  to  their  characters  and 
temperament.  There  are  many  reasons  given  why  it  would  be 
desirable  for  the  young  to  remain  in  this  corps  as  long  as  they 
could  be  permitted ;  among  others  that  they  would  thus  be 
trained  to  the  highest  purity  and  most  spiritual  perceptions  of 
Love.  Their  first  impressions  of  the  relations  of  sex  would  be 
those  of  its  high  and  awful  sacredness. 


470  PRACTICAL  CHRISTIAN  SOCIALISM. 

"  During  the  time  of  the  Vestalate,  the  young  woman  and 
man  would  likely  make  their  choice.  This  choice  would  be 
determined  by  no  considerations  of  rank  or  fortune,  and  parents 
would  not  trouble  themselves  to  interfere  with  the  arrangements 
of  persons  whose  fortune  would  be  so  well  secured.  Each 
party  would  consult  the  dictates  of  the  heart,  and,  in  this  re- 
spect, conform  to  the  will  of  God,  who  has  not  placed  so  divine 
and  beautiful  a  passion  as  Love  in  the  bosom,  to  have  it  blight- 
ed by  indifference,  or  crushed  and  trampled  by  the  oppression 
of  either  husbands  or  parents. 

"  The  choice  thus  made  under  such  circumstances,  would  be 
declared  a  MARRIAGE,  and  would  be  in  all  likelihood  the  best 
that  could  be  made,  and  permanent.  The  parties  would  then 
pass  from  the  Vestalate  to  some  other  corporation  composed 
exclusively  of  the  Married. 

"  But  suppose  that  this  arrangement  should  have  been  enter- 
ed into  unwisely,  that  the  parties  subsequently  find  that  they 
are  not  fitted  to  each  other,  or  that  one  or  the  other  should  be 
inconstant  in  passion,  does  Fourier  regard  the  tie  as  indissolu- 
ble ?  He  answers,  No  !  and  in  this  he  agrees  with  a  large 
number  of  our  modem  statesmen  and  moralists,  while  he  stands 
on  surer  grounds  than  they. 

"  He  thinks  that  Love  is  too  sacred  a  passion  to  be  forced, 
except  in  those  incoherent  and  imperfect  societies,  where  the 
rights  and  liberty  of  the  individual  are  of  necessity  sacrificed 
to  the  general  order.  His  leading  principle  is  that  perfect  Lib- 
erty is  perfect  Law  in  a  perfect  state  of  existence,  and  that 
liberty  gives  place  to  law  and  artificial  discipline,  more  and 
more  strictly,  as  we  descend  the  scale  of  elevation  and  refine- 
ment, and  that  in  proportion  as  liberty,  unchecked  by  discipline, 
exceeds  refinement  in  mankind,  depravity  and  anarchy  disor- 
ganize society  and  render  it  infernal.  On  the  other  hand,  in 
proportion  as  society  ascends  the  scale  of 'progressive  refine- 
ment, the  bands  of  liberty  may  be  relaxed,  since  it  becomes 
more  and  more  one  with  Law.  While,  therefore,  in  the  pres- 
ent state  of  society  divorce  would  be  inadmissible,  except  in 
extreme  cases  of  unhappiness,  he  holds  that  it  grows  less 
dangerous,  as  society  institutes  those  guarantees,  and  advances 


SUPERIORITY  TO  OTHER  SYSTEMS.  471 

in  that  purity  of  thought,  which  take  away  its  pernicious  qual- 
ities and  effects." 

"  We  should  be  unfaithful,  however,  to  the  task  we  have 
undertaken,  were  we  to  conceal  that  Fourier  was  decidedly  of 
the  conviction,  that  while  a  part  of  mankind  were  formed  for 
constancy  in  Love,  there  are  some  who  are  formed  for  change. 
It  is  this  portion  of  his  theory,  in  which  he  sketches  a  plan  for 
the  organization  of  the  latter  class,  which  has  produced  so 
much  confusion  and  opposition  in  the  minds  of  superficial 
readers. 

"  In  a  Phalanx,  where  both  sexes  will  enjoy  an  independent 
social  position,  and  the  relations  of  Love  will  not  be  compli- 
cated with  fastidious  questions  of  interest  and  selfishness,  all 
characters  which  are  true  and  worthy  of  it,  he  says,  will  be 
honored,  and  falsehood  alone  will  be  branded. 

"  The  various  relations  of  the  sexes  will  lead,  like  all  other 
passional  relations,  to  an  organization  into  groups  and  series, 
comprising  only  those  who  have  arrived  at  puberty.  Depart- 
ing from  the  Vestalate,  each  one  will  enter  some  corporation 
having  constancy  for  its  rule  ;  many  will  stop  there ;  but  others 
are  so  peculiarly  formed  that  they  will  join  themselves  to  other 
corporations,  more  or  less  severe,  as  may  be  agreeable  to  their 
inclinations  and  temperaments. 

"  The  statutes  of  the  different  corporations  of  this  series  will 
be  sufficiently  varied  to  allow  each  person  to  find  congenial 
natures.  In  this  way,  no  one  will  have  any  inducement  to 
dissimulate,  and  all,  making  known,  what  they  are,  will  scrupu- 
lously obey  the  laws  under  which  they  are  ranked,  since  in 
acting  otherwise,  they  would  dishonor  themselves  without 
motive,  being  always  free  to  follow  another  rule,  simply  declar- 
ing it  by  joining  another  corporation." 

"  The  passion  of  Love,  he  argues,  before  it  can  yield  all  the 
results  of  which  it  is  capable,  must  undergo  a  similar  organiza- 
tion by  series,  to  meet  all  the  wants  of  all  the  natures  that  God 
sends  into  existence.  The  first  organization,  therefore,  is  that 
of  the  Vestalic  Corporation,  devoted  to  the  development  of  the 
most  purely  spiritual  relations  between  the  sexes,  and  which  is 
surrounded  by  the  most  attractive  charms  and  the  most  enno- 


472  PRACTICAL  CHKISTIAN  SOCIALISM. 

bling  honors,  to  retain  its  members  as  long  as  possible  within  its 
instructions  ;  another  would  be  a  corporation  of  Constancy,  as 
we  have  said,  at  which  the  most  part  of  men  and  women 
would  stop  ;  while  others  again,  named  Bacchantes,  Bayaderes, 
&c.,  &c.,  would  pass  into  other  corporations,  not  so  strict  in 
their  requirements.  Such  characters  as  Aspasia,  Ninon  de 
L'Enclos,  &c.,  Fourier  regards  as  essential  parts  in  the  variety 
of  the  human  race,  who  will  always  exist,  who  must  be  allow- 
ed for  in  every  scheme  of  philosophy,  and  whom  society, 
instead  of  rudely  thrusting  from  its  charities,  must  turn  to  some 
good  account.  The  most  irregular  natures  must  be  made  to 
cooperate  in  the  production  of  Harmonic  Results. 

"  The  Passions  which,  for  many  reasons,  will  be  the  last  to 
receive  their  high  scientific  development  will  be  those  of  Love 
and  Paternity,  because  they  imply  a  degree  of  individual  puri- 
ty and  social  refinement  which  can  only  be  attained  in  the 
course  of  many  centuries.  "Until  the  female  sex  and  parents 
should  decide  that  such  a  state  of  purity  had  come,  they  must 
remain  under  existing  regulations. 

"  Liberty  of  this  kind,  according  to  Fourier,  would  destroy 
Falsehood,  and  Truth  preside  over  all  the  relations  of  Love ; 
and  each  one,  bringing  his  conduct  into  the  full  light  of  day,  no 
one,  in  loving,  would  ever  have  occasion  to  fear  deception  and 
perfidy." 

"  As  to  the  details  which  he  has  given,  in  conjecturing  the 
peculiar  customs  of  the  higher  degrees  of  Harmonic  Life,  we 
must  say  that  many  of  them  strike  us  as  fanciful,  and  that 
others  are  highly  repugnant  and  erroneous;  but  seeing  that 
they  are  only  conjectures,  that  his  school  does  not  pretend  to 
understand  them,  nor  put  them  forth  as  authoritative,  that  he 
requires  a  preparatory  discipline  and  progressive  refinement  of 
some  THREE  CENTURIES  or  more  for  their  adoption ;  that  no 
connection  of  love  he  contemplates  can  be  secret,  but  must  be 
openly  approved ;  we  are  disposed  to  leave  them  to  the  adju- 
dications of  time,  holding  ourselves  ready,  however,  at  all 
hazards,  to  prove  that  they  are  not  purposely  immoral,  although 
we  believe  them  to  be  false. 

"  It  was  impossible  for  Fourier,  with  his  deep  longings  after 


SUPERIORITY  TO  OTHER  SYSTEMS.  473 

Truth  and  Purity,  to  have  intentionally  conjectured  any  thing 
immoral ;  he  has  erred,  no  doubt,  but  not  with  any  corrupt  pur- 
pose. He  says  himself  expressly,  in  his  later  works,  that  he 
wishes  no  society  to  adopt  his  conjectures  or  truths  until  Parents 
and  Women  are  fully  prepared  for  them,  and  then  only  after  it 
shall  be  found  that  they  are  '  the  best  and  only  methods  of 
promoting  PUBLIC  AND  EFFECTIVE  MORALITY.'  " 
60 


474  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION  III. 

FOURIEEISM. — Comparisons  to  be  made  under  three  general  heads — I.  Relig- 
ion and  philosophy  ;  three  particulars  specified;  long  extract  from  Hugh 
Doherty — Several  extracts  from  Fourier  on  the  passions — II.  Fundamental 
principles ;  three  particulars  specified  and  illustrated — III.  Constitutional 
polity;  seven  particulars  specified  and  illustrated— Conclusion— Robert 
Owen's  social  system  to  be  next  considered. 

Inq.  I  have  carefully  perused  the  documents  you  commend- 
ed to  my  consideration.  They  have  afforded  me  much  valuable 
information  concerning  Fourierism.  I  think  myself  now  toler- 
ably prepared  to  understand  the  comparisons  you  propose  to 
make  of  Fourier's  social  system  with  yours. 

Ex.  I  will  proceed  then  immediately  to  submit  those  com- 
parisons. I  will  present  them  under  three  general  heads,  viz  : 
I  Religion  and  philosophy.  II.  Fundamental  principles.  III. 
Constitutional  polity. 

I.  Religion  and  philosophy.  Under  this  general  head  I  will 
compare  the  two  systems  with  reference  to  religion  and  phi- 
losophy. Both  systems  purport  to  have  been  deduced  from 
religion  and  philosophy.  Mine  from  the  Christian  Religion 
and  a  philosophy  therewith  accordant.  Fourier's  from  Natural 
Philosophy  and  a  religion  therein  comprehended.  Herein  I 
claim  superiority  for  my  system  over  his. 

1.  My  system  ascribes  supremacy  to  the  Christian  Religion 
over  all  philosophy ;  whereas  Fourier's  makes  philosophy  su- 
preme over  all  religion.  In  mine,  religion  evolves  and  patron- 
izes philosophy.  In  his,  philosophy  involves  and  patronizes 
religion.  I  make  the  genuine  Christianity  of  the  New  Testa- 
ment, in  its  essential  principles,  absolutely  divine,  absolutely 
authoritative,  absolutely  necessary  to  human  regeneration  and 
happiness,  both  as  respects  individuals  and  society.  Fourier 
does  not  denounce  Christianity ;  he  raises  no  quarrel  with  it ; 
he  tolerates  it,  along  with  the  other  religions  of  mankind;  he 


all 

yi 


SUPERIORITY  TO  OTHER  SYSTEMS,  475 

even  quotes  its  great  socialistic  precepts  as  confirmatory  of  his 
doctrines  when  it  suits  his  purpose  ;  but  evidently  he  attaches 
little  value  to  it,  and  overrides  it  without  scruple  as  often  as  it 
lies  across  his  track.  It  is  not  the  religion  of  his  system. 
What  that  religion  is  may  be  difficult  to  define  ;  but  it  is  the. 
uatural  religion  of  the  intensified,  equilibrated,  harmonized 
passions  worshiping  God  in  true  scientific  order.  I  arrived  at 
philosophy  through  religion.  He  arrived  at  religion  through 
philosophy.  My  system  starts  with  absolute  confidence  in 
Jesus  Christ,  as  the  highest  manifestation  of  God  to  man — of 
the  divine  nature  in  human  nature — of  all-perfect  Love  and 
Wisdom  speaking  authoritatively  to  humanity.  Fourierism 
starts  with  absolute  confidence  in  Charles  Fourier  as  a  native 
discoverer  of  nature's  laws  relating  to  human  happiness.  He 
assumes  to  have  read  those  laws  in  the  original,  by  the  suffi- 
ciency of  his  own  philosophical  acumen,  and  to  have  elabora- 
ted his  system  independently  of  all  preceding  masters.  My 
system  affirms  the  supreme  "  sovereignty  of  divine  principles 
over  all  human  beings,  combinations,  associations,  governments, 
institutions,  laws,  customs,  habits,  practices,  actions,  opinions, 
intentions  and  affections."  And  it  receives  these  divine  princi- 
ples as  taught  and  exemplified  by  Jesus  Christ.  With  me 
therefore,  the  genuine  Christianity  of  Jesus  is  the  Alpha  and 
Omega  of  true  religion  ;  and  this  religion  takes  precedence  of 
all  things  else.  Fourier's  system  affirms  the  supremacy  of 
passional  attraction  throughout  creation.  It  denounces  relig- 
ious repression,  self-denial  for  righteousness'  sake,  and  all 
disagreeable  moral  discipline.  It  contends  that  scientific  social 
rangements  will  necessarily  ensure  passional  harmony,  and 
this  will  evolve  perfect  religion.  With  me,  religion  indicates 
right  social  arrangements,  and  helps  mankind  to  achieve  them. 
With  him,  science  indicates  such  arrangements,  just  as  it 
does  musical  accords ;  and  when  mankind  are  willing  to  conform 
to  them,  they  will  inevitably  become  truly  religious.  But  how 
any  considerable  number  of  people  are  to  be  inducted  into  a 
state  of  mind  to  institute  right  social  arrangements,  he  nowhere 
explains.  This  is  an  indispensable  link  in  the  chain  of  accom- 
plishment which  he  seems  never  to  have  provided  for,  nor  even 


476  PRACTICAL   CHRISTIAN  SOCIALISM. 

contemplated.  It  is  easy  to  assume  that  mankind  will  exem- 
plify true  religion,  when  they  shall  have  arrived  at  a  state  of 
passional  harmony.  But  how  are  they  to  reach  such  a  state  ? 
By  scientific  social  arrangements  according  to  my  discoveries, 
says  Fourier.  But  they  have  neither  the  will  to  attempt,  nor 
the  patience  to  persist  in  right  arrangements  ;  and  nothing  but 
true  religion  in  leading  individuals  will  superinduce  such  a  will 
and  patience.  Therefore  religion  must  come  first,  or  passional 
harmony  cannot  come  at  all.  In  my  system  it  is  made  first  in 
order  of  time  and  authority;  according  to  the  injunction  of 
Christ ;  "  Seek  first  the  kingdom  of  God  and  his  righteousness, 
and  all  these  things  shall  be  added  unto  you."  I  claim  a  radi- 
cal superiority  for  my  social  system  in -this  particular  over  that 
of  Fourier. 

Inq.  I  perfectly  agree  with  you  ;  but  I  suspect  many  persons 
will  decide  against  us  in  Fourier's  favor. 

Ex.  Very  likely.  I  will  not  complain.  There  must  be  tem- 
porary differences  and  discussions;  but  truth  and  right  will 
finally  triumph.  All  I  ask  is,  that  those  who  prefer  Fourier's 
system  should  honestly  make  trial  of  it.  They  will  then  be  in 
the  way  of  learning  which  ranks  first,  religion  or  philosophy, 
and  which  should  be  held  supreme. 

2.  Religion,  as  set  forth  in  my  system,  is  plainly  defined, 
comprehensible  and  unmistakable.  In  Fourier's,  it  is  obscure- 
ly stated,  difficult  to  be  apprehended,  and  mistakably  equivocal. 
The  first  of  these  assertions  needs  no  substantiation,  -other 
than  what  I  have  afforded  in  Part  I.  of  this  General  Exposi- 
tion. The  second  is  candidly  conceded  by  Mr.  Doherty  in  his 
"  Critical  Annotations,"  particularly  those  of  pp.  178 — 182, 
Vol.  II.  of  the  work  entitled,  "  The  Passions  of  the  Human 
Soul"  These  are  so  just,  discriminating  and  suggestively  val- 
uable, that  I  cannot  resist  the  pleasure  of  rehearsing  a  consid- 
erable portion  of  them,  as  pertinent  to  the  point  now  in  hand. 

"  It  is  difficult  to  know  exactly  what  were  Fourier's  ideas  of 
religion.  He  expressly  states  that  communication  is  impossible 
between  the  natural  and  the  spiritual  worlds,  and  therefore  reve- 
lation and  prophecy  are  not,  in  his  opinion,  what  they  profess  to 
be  ;  i.  e.,  communications  of  angels  to  men,  through  the  medium 


SUPERIORITY  TO  OTHER  SYSTEMS.  477 

of  the  senses  of  vision  and  of  hearing,  in  a  state  of  supernatu- 
ral excitement. 

"  He  must  therefore  suppose  them  to  have  originated  in  nat- 
ural intuition  of  a  high  order,  similar  to  that  of  his  own,  which 
he  evidently  deemed  sufficient  to  invent  a  new  religion  of  a 
unitary  and  attractive  character. 

"  This  is  probably  the  opinion  of  all  modern  shades  of  incre- 
dulity. It  makes  of  Scripture  a  cunningly  devised  fable  of 
antiquity,  invented  to  control  the  minds  of  men  by  supersti- 
tion. 

"  Such  incredulity  is  merely  a  delusion  of  philosophy.  If 
angels  do  exist,  and  there  be  any  life  beyond  the  grave,  there 
must  have  been  communications  of  one  sort  or  other,  and  at 
various  times,  from  angels  in  the  spiritual  world  to  men  in  this. 
If  history  be  true,  spiritual  visions  and  communications  have 
never  ceased  to  exist  on  different  parts  of  the  globe,  in  every 
age  of  humanity.  Spiritual  communion  exists  not  less  now 
than  heretofore.  Few  men  have  faith,  however,  in  the  visions 
and  the  prophecies  of  modern  prophets.  Faith  is  virtually 
negative  in  almost  every  sect  of  orthodox  religion  and  philoso- 
phy. 

"  Devotion  lives  perhaps  as  strongly  as  ever  in  the  hearts  of 
men,  but  faith  is  dead  or  dying  in  their  minds.  Fourier's  intu- 
itive idea  of  religious  unity  will  not  revive  it.  His  whole 
theory  of  morals  and  religion  is  an  imaginary  scheme  of  liberty 
in  unitary  and  attractive  discipline.  His  politics  and  his  econ- 
omy are  also  crude  and  fanciful  attempts  at  unity.  His  major 
and  minor  and  mixt  distinctions  in  religion,  are  not  less  partial 
and  precipitate  than  his  distinctions  of  labor,  capital,  and  skill 
in  social  and  industrial  economy." 

"  By  major  religion,  he  means  that  sort  of  religious  discipline 
and  worship  which  relates  to  the  creative  functions  and  duties 
of  humanity,  in  unity  with  what  he  names  the  two  major  pas- 
sions of  the  soul — friendship  and  ambition. 

"  By  minor  religion,  he  means  that  sort  of  religious  discipline 
and  worship  which  relates  to  the  pfocreatitve  functions  and  du- 
ties of  humanity,  in  unity  with  what  he  names  the  two  minor 
passions  of  the  soul — love  and  familism. 


478  PRACTICAL  CHRISTIAN  SOCIALISM. 

"  By  mixt  religion,  he  means  that  which  relates  to  either  and 
to  both  of  these  major  and  minor  relations,  in  a  higher  and 
more  general  manner,  such  as  universal  philanthropy  and  self- 
sacrifice  for  public  good,  without  regard  to  special  functions  or 
to  individuals. 

"  By  unitary  religion,  of  which  he  speaks  particularly  here, 
he  means  the  direct  worship  of  God,  without  regard  to  special 
creeds  and  doctrines,  which  he  surmises  may  perhaps  continue 
some  four  hundred  years  after  the  establishment  of  associative 
unity  and  harmony  upon  this  globe. 

"  Fourier's  aspirations  and  intuitions  are  generally  good,  but 
his  solutions  are  imperfect.  Religion  is  not  quite  so  natural  a 
thing  as  he  supposed.  It  is  a  deeply  mystical  connection  be- 
tween God  and  man,  between  the  visible  and  the  invisible 
worlds  of  man's  existence,  as  a  spirit.  Faith  and  worship  may 
be  good  in  all  the  churches  of  the  earth,  but  Revelations  and 
their  explanation  in  the  shape  of  doctrines,  are  another  ques- 
tion. These  will  ever  be  as  various  as  Nature's  works  in  dif- 
ferent climes  and  in  successive  ages. 

"  The  Word  of  God  in  spiritual  Revelations  must  be  similar 
in  principle  and  truth  to  the  Works  of  God  in  natural  creations. 
The  duty  and  the  power  of  man  to  cultivate  and  modify  the 
Word  of  God  in  Scripture,  are  just  as  great  as  those  of  culti- 
vating and  improving  the  Works  of  God  in  Nature.  When 
these  duties  are  understood,  the  science  of  Revelation  will  be- 
come inductive  and  positive  like  that  of  Nature,  and  then  unity 
will  be  as  easy  in  religion  as  in  social  and  political  association, 
Man  will  then  perceive  that  he  has  just  as  great  a  right  and 
power  and  duty  to  set  aside  all  hell-fire  texts  of  Scripture, 
•and  improve  his  understanding  of  the  texts  of  love  and  heav- 
enly joys,  as  he  has  power  and  right  and  duty  to  destroy  the 
noxious  weeds  and  vermin  of  the  earth,  which  are  the  works 
.of  God  in  nature,  and  improve  the  breeds  of  useful  animals 
and  useful  plants  for  his  own  peace  and  happiness  in  this  his 
-earthly  Paradise. 

"  W^olves  and  tigers,  crocodiles,  and  swarming  vermin  are 
only  necessary  in  the  swamps  and  deserts,  barren  wilds  and  rank 
fermenting  jungles  of  uncultivated  regions  in  the  natural  world ; 


SUPERIORITY  TO  OTHER  SYSTEMS.  47D 

and  damning  Words  of  fear  are  only  necessary  in  the  swamps 
and  deserts,  barren  wilds  and  rank  fermenting  passions  of  un- 
cultivated regions  in  the  spiritual  world,  or  in  the  soul  of  man, 
and  in  those  texts  of  Scripture  which  relate  to  evil  as  a  per- 
ishable thing." 

"  We  believe  that  God  has  not  created  any  thing  in  vain  ;  but 
common  sense  informs  us  that  certain  facts  of  the  creation  are 
good  only  for  a  time,  and  that  it  is  our  duty  and  our  right  to  rid 
ourselves  and  the  creation  of  certain  living  perishable  creatures 
as  soon  as  their  time  has  arrived,  which  is,  when  we  no  longer 
want  them.  Nature  needs  them  in  man's  absence  only. 

"  We  believe  also  that  God  has  not  spoken  any  Word  in  vain ; 
but  why  should  not  the  divine  Word  as  well  as  the  divine 
Works  of  the  Creator,  contain  certain  living  truths  which  are 
only  necessary  for  a  time,  and  are  destined  to  disappear,  or  to 
lose  their  power  and  their  influence,  as  soon  as  they  are  found 
to  be  no  longer  necessary?  Did  not  the  law  of  Christ  destroy 
the  law  of  Moses,  or  neutralize  its  influence  in  certain  cases  ? 
Was  not  the  Jewish  law  of '  a  tooth  for  a  tooth  and  an  eye  for  an 
eye/  abrogated  by  the  sermon  on  the  mount  ?  '  Ye  have  heard 
that  it  hath  been  said,  an  eye  for  an  eye  and  a  tooth  for  a  tooth ; 
but  I  say  unto  you,  that  ye  resist  not  evil ;  but  whosoever  shall 
smite  thee  on  thy  right  cheek,  turn  to  him  the  other  also.'  '  Ye 
have  heard  that  it  hath  been  said,  thou  shalt  love  thy  neighbor 
and  hate  thine  enemy.  But  I  say  unto  you,  love  your  enemies  ; 
bless  them  that  curse  you,  and  pray  for  them  which  despiteful- 
ly  use  you,  and  persecute  you.' 

"  It  is  only  in  the  Christian  church,  however,  that  this  law 
has  been  abolished  ;  it  is  still  maintained  in  the  Jewish  and  in 
the  Mahometan  churches,  and  perhaps  in  all  the  heathen 
churches.  It  is  in  our  islands  only  that  wolves  have  been  ex- 
terminated ;  the  race  still  exists  in  many  parts  of  the  world. 

"  The  noxious  vermin  and  the  ferocious  animals  which  infest 
many  regions  of  the  globe  will  not  become  extinct  until  the 
human  race  replenishes  the  earth  and  subdues  it,  by  the  arts  of 
civilization  ;  nor  will  the  heathen  and  Jewish  law  of  '  an  eye 
for  an  eye  and  a  tooth  for  a  tooth'  become  extinct,  until  the 
Christian  law  prevails  in  all  the  churches  of  the  earth. 


480  PHACTICAL  CHRISTIAN  SOCIALISM. 

"  There  are  then  perishable  truths  in  the  Word  as  well  as  in 
the  works  of  God,  and  man  has  power  to  cooperate  with  God 
in  modifying  both  ;  not  by  caprice  and  idleness  and  ignorance, 
but  by  reason,  industry,  and  science. 

"  Religious  science  is,  however,  like  the  science  of  the  works 
of  natirfe,  a  thing  of  progressive  growth  in  human  intellect. 
We  must  have  power  and  wisdom  in  our  souls  to  neutralize 
the  perishable  truths  of  revelation  ;  power  and  wisdom  in  so- 
society  to  rid  the  earth  of  its  perishable  living  creatures." 

"  Man  does  not  destroy  the  truth  of  a  living  Word  of  reve- 
lation, which  he  sets  aside  or  neutralizes  in  his  niiiid,  when  it 
is  no  longer  necessary  to  salvation. 

" '  Think  not  that  I  am  come  to  destroy  the  law  or  the  proph- 
ets ;  I  am  not  come  to  destroy,  but  to  fulfill.  For  verily  I  say 
unto  you,  till  heaven  and  earth  pass,  one  jot  or  one  tittle  shall 
in  no  wise  pass  from  the  law,  till  all  be  fulfilled/ 

"  '  Whosoever  therefore  shall  break  one  of  these  least  com- 
mandments, and  shall  teach  men  so,  he  shall  be  called  least  in 
the  kingdom  of  heaven ;  but  whosoever  shall  do  and  teach 
them,  the  same  shall  be  called  great  in  the  kingdom  of  heav- 
en/ 

"  '  For  I  say  unto  you,  that  except  your  righteousness  shall 
exceed  the  righteousness  of  the  scribes  and  Pharisees,  ye 
shall  in  no  case  enter  into  the  kingdom  of  heaven/  ( St.  Matt., 
chap.  v.  Sermon  on  the  Mount.) 

"  To  set  aside  and  neutralize  a  text  of  Scripture,  therefore, 
as  Christ  substituted  the  law  of  love  and  meekness  for  the  law 
of  retaliation,  is  not  to  destroy  the  law  and  the  prophets,  but  to 
fulfill.  True  love  casteth  out  all  fear." 

"  We  want  new  science  to  explain  the  mysteries  of  Scrip- 
ture, as  well  as  to  unravel  the  mysteries  of  Nature. 

"  Fourier's  theory  of  major,  minor,  mixt  and  unitary  worship, 
is  not  a  perfect  explanation  of  religious  science  and  religious 
unity.  Human  nature  and  its  passional  attractions  are  not  the 
only  source  of  knowledge  and  of  science.  Man  must  look  out 
of  himself  as  well  as  in  himself  for  God  and  truth.  He  must 
study  the  Word  and  will  of  God  in  external  spiritual  revelation, 
the  works  and  will  of  God  in  external  natural  revelation,  the 


SUPERIORITY  TO  OTHER  SYSTEMS.  481 

voice  and  power  of  God  and  truth  in  man  himself,  who  is  an 
inward  natural  and  spiritual  revelation. 

"  Scripture,  Nature,  and  Humanity ;  these  three  arc  one  in 
unity  and  truth. 

"  Scripture  is  the  plan  of  human  progress  and  the  earth's 
development,  revealed  beforehand,  as  the  architect  constructs 
his  plan  before  the  edifice  is  built. 

"  Nature  is  the  building  partly  raised,  and  in  due  course  of 
elevation. 

"  Humanity  is  the  workman  whose  business  is  to  study  the 
plans  of  the  divine  Architect,  in  order  to  cooperate  with  Him 
in  building  up  a  natural  paradise  for  the  body  to  dwell  upon, 
and  a  social  or  spiritual  paradise  for  the  soul  to  live  in. 

"  There  is  a  science  of  Scripture,  as  well  as  a  science  of 
external  Nature  and  of  human  nature.  These  sciences  are  in 
their  infancy  at  present,  but  their  growth  is  rapid  in  this  age, 
and  Fourier's  labors,  though  imperfect,  will  contribute  not  a 
little  to  their  general  advancement." 

Inq.  I  very  much  admire  Mr.  Doherty's  critical  annotations 
thus  far.  Is  this  the  character  of  them  all  ? 

Ex.  I  have  given  you  a  fair  sample  of  the  whole.  Mr. 
Doherty  has  proved  himself  a  sound  and  judicious  critic  of 
Fourier,  on  nearly  every  point  noticed.  He  is  his  friend  and 
admirer,  but  not  an  idolater  of  his  philosophy.  I  think  my 
second  point,  must  be  conceded,  and  will  therefore  pass  to 
another. 

3.  My  system  is  radically  superior  to  Fourier's  in  its  philoso- 
phy of  the  human  constitution.  Mine  adopts  substantially  the 
analysis  and  doctrines  of  the  Phrenologists.  His  resolves  all 
the  constitutional  organic  powers  of  human  nature  into  precise- 
ly twelve  passions.  These  are  declared  to  be  the  primary 
springs  of  all  human  feeling  and  activity.  They  correspond  to 
the  twelve  tones,  or  rather  semitones,  of  the  diatonic  scale  in 
music.  No  intelligent  mind  can  compare  the  Phrenological 
analysis  with  Fourier's,  and  not  see  the  great  disparity  of  the 
latter.  His  is  obviously  arbitrary,  crude  and  defective.  It  is 
quite  unnecessary  to  argue  this  point. 

With  regard  to  the  nature,  legitimate  scope,  uses  and  abuses 
61 


•182  PRACTICAL  CHHISTIAN  SOCIALISM. 

of  the  passional  powers,  Fourier's  philosophy  is  vastly  inferior 
to  that  of  intelligent  Phrenologists,  which,  with  slight  modifica- 
tions, my  system  adopts.  He  assumes  that  they  are  inherently 
a  law  to  themselves,  either  singly  or  collectively,  like  the  in- 
stincts of  animals  and  insects  ;  that  if  left  to  themselves  under 
circumstances  affording  them  complete  opportunities  of  gratifi- 
cation, they  will  all  instinctively  refine,  equilibrate  and  harmo- 
nize each  other,  without  excess  or  disorderly  license  ;  and  that 
the  guidance  of  their  own  intuitive  attractions  and  repulsions 
is  as  sufficient  for  them  as  those  of  the  material  solar  system 
are  for  the  planetary  bodies.  His  system  is  a  recondite  and 
complex  scientific  Epicureanism.  PLEASURE  is  the  attraction 
and  destiny  of  man,  individually,  socially  and  unitarily.  Per- 
fect freedom  of  the  passions,  perfect  attractions  towards  destiny, 
perfect  means  and  opportunities  of  gratification,  perfect  ar- 
rangements ensuring  these  means  and  opportunities,  perfectly 
agreeable  discipline  of  the  appetites  and  affections  without  a 
higher  law  to  cross  them,  perfect  sensual  and  mental  pleasure, 
and  thus  perfect  happiness ;  these  are  the  grand  characteristics 
of  Fourierism.  To  give  an  idea  of  Fourier's  notions  of  pas- 
sional pleasure,  I  will  quote  him  on  two  or  three  of  his  favorite 
topics : 

"  Religion  and  morality  have  raised  their  voice  against  the 
gross  influence  of  the  senses,  whereof  the  sting  impels  us  to 
excesses,  to  debauches,  and  abases  us  much  beneath  the  ani- 
mals, who  in  their  brutishness  do  not  exceed  the  natural  use 
of  the  senses."  "  It  remains  for  us  to  know  the  means  of  sub- 
jecting the  five  impulsions  of  the  senses  to  a  social  regime  that 
would  constantly  cause  the  seven  noble  affections  coming  from 
God  and  mathematical  justice  to  predominate.  The  question 
is  not  to  subject  them  oppressively,  but  to  develop  them  under 
the  protection  of  and  in  alliance  with  the  seven  others  ;  a  meth- 
od greatly  opposed  to  the  repressive  systems  of  our  moralists, 
who  wish  to  repress  likewise  the  four  affections,  and  would,  in 
like  manner,  keep  down  the  three  distributives,  if  they  were 
acquainted  with  them.  The  secret  of  their  doctrine  is,  that 
having  introduced  confusion,  disorder  and  conflict  in  the  whole 
passional  mechanism,  whereof  they  do  not  know  the  springy. 


SUPERIORITY  TO  OTHER  SYSTEMS.  483 

they  cry  out  in  the  general  tumult,  '  Stop  this  one  !  hold  in 
that!'  We  may  say  to  them,  '  It  is  you  who  should  be  stop- 
ped ;  you  act  like  a  man  who,  not  even  knowing  how  to  drive 
a  one-horse  chaise,  attempts  to  drive  a  car  with  twelve  horses.' 
Such  a  man  mounting  on  the  box,  and  setting  out  by  madly 
whipping  the  twelve  horses,  would  by  his  own  folly  cause  the 
horses  to  take  fright,  and  plunge,  and  rear  and  run  away,  and 
then  he  would  cry  out,  '  Stop  them  on  the  right !  stop  them  on 
the  left !'  Every  body  would  tell  him  to  get  down  from  the 
box.  This  is  just  what  may  be  said  to  the  philosophers  : — 
'Throw  up  the  reins;  take  away  your  400,000  volumes; 
surrender  the  guidance  into  cleverer  hands  than  your  own." 
Passions,  Vol.  IT.,  pp.  241,  242. 

"  Our  senses  in  their  present,  or  brute  and  subversive  nature, 
are  only  germs  which  will  be  developed  and  acquire  brilliant 
faculties,  when  the  human  race  shall  have  passed  over  to  the 
state  of  harmony,  which  will  raise  bodily  vigor  to  the  highest 
possible  degree."  2b.  Vol.  I.  p.  24. 

"  Gormandism  being  the  most  frequent  of  all  our  enjoyments, 
the  first  and  the  last  pleasure  of  man,  it  ought  to  be  the  chief 
agent  of  wisdom  in  future  harmony,  when  all  concurs  to  satisfy 
the  collective  passions  by  the  development  of  the  individual 
passions.  A  clever  gastrosopher,  expert  in  the  three  functions 
of  Gastroculture  and  Gastrohygiene,  will  be  revered  as  an 
oracle  of  supreme  wisdom  ;  and  the  most  clever  gastrosophers 
will  be  in  their  lifetime  promoted  to  Saintship,  of  which  they 
will  have  the  rank  and  the  title."  Tb.  Vol.  I.  p.  33. 

"  In  examining  other  passions,  opposite  in  themselves,  it  will 
be  seen  that  their  development,  whether  in  simple  or  compos- 
ite, always  finds  in  harmony  counterpoises  that  prevent  all 
excess.  Gluttony  will  never  there  produce  a  Vitellius ;  be- 
cause after  an  hour's  feasting,  during  the  activity  of  which 
conversation  will  have  prevented  intemperance,  Vitellius  will 
find  an  option  of  many  very  enchanting  pastimes,  that  will 
draw  him  away  from  the  table."  "  It  is  necessary  to  become 
imbued  with  this  harmonian  property  of  utilizing  all  the  pas- 
sions, in  order  to  speculate  without  prejudice  upon  some  which 
are  reputed  very  vicious  among  us  ;  for  instance,  that  of  multi- 


484  PRACTICAL  CIIKISTIAN  SOCIALISM. 

pie  loves,  or  amorous  cumulation.  Certain  men  are  seen  to 
love  several  women  at  once,  and  certain  women  are  seen  to 
love  several  men  at  once.  A  grand  subject  of  criticism  for  the 
multitude."  "  This  custom,  vicious  in  appearance,  is  a  property 
common  to  the  great  majority  of  polygynes,  and  graduated  ac- 
cording to  their  degrees ;  that  is  to  say,  that  the  digyne  likes 
to  lead  two  loves  abreast,  the  trigyne  three  loves;  the  tetragine 
four  loves,  &c.  This  last  only  dominates  them  by  alternation, 
and  they  are  not  the  less  subject  to  fall  at  times  into  an  exclu- 
sive love ;  but  they  revert  alternately  to  the  multiple  liasons, 
and  if  they  have  friendship  among  their  dominants,  they  pre- 
serve friendship  for  the  numerous  persons  whom  they  have 
loved  with  deep  affection.  Their  inconstancy,  their  amorous 
polygamy  becomes  in  this  respect  a  laudable  quality,  inasmuch 
as  it  secures  their  constant  friendship  to  a  great  number  of 
temporary  male  or  female  favorites."  Ib.  Vol.  II.  pp.  369,  370. 

"  Omnigamous  love  brings  into  intercourse  masses  composed 
of  many  thousand  individuals  who  have  frequently  never  seen 
each  other,  and  who  nevertheless  are  known  to  sympathize 
from  the  first  day  of  meeting,  at  the  end  of  one  or  two  hours, 
in  a  compound  order,  in  a  spiritual  as  well  as  material  tie."  Ib. 
Vol.  I.  pp.  356,357. 

His  notions  of  healthful  sexual  physiology,  as  well  as  pleas- 
ure, are  broadly  intimated  in  the  following  passage :  "  On 
what  pleas  then  can  a  civilized  or  barbarian  father  rely  ?  Shall 
we  say  on  the  nine  months  during  which  he  has  laid  the  foun- 
dation of  the  child  ?  Since  eight  out  of  these  nine  months  are 
a  useless  exercise,  in  which  the  father  has  engaged  for  his  own 
pleasure,  and  not  for  the  good  of  his  offspring,  which  would 
have  come  into  the  world  just  as  well  without  this  prolongation 
of  conjugal  service.  Up  to  this  point,  it  is  not  the  child  which 
is  indebted,  but  the  father  and  mother  who  are  indebted  to  the 
child  «for  the  pleasure  to  which  its  birth  has  given  birth." 
"  They  are  recompensed  by  three  other  pleasures  for  one  sen- 
sual pleasure  of  nine  months  :  1st,  that  of  having  posterity  and 
an  heir ;  2d,  that  of  having  a  child  that  will  be  a  recreation  for 
them,  and  make  their  leisure  hours  delightful ;  3d,  that  of  find- 
ing in  a  scion  a  support  of  their  old  age  and  of  their  ambitious 


SUPERIORITY  TO  OTHER  SYSTEMS.  485 

views.  By  means  of  these  three  pleasures,  joined  to  that  of  a 
copulation  of  nine  months,  the  father  is  paid  in  advance  four 
times  for  his  pretended  trouble,  and  indebted  four  fold  to  his 
child,  even  before  the  latter  knows  what  paternity  is."  Ib,  Vol. 
I.  pp.  368,  369. 

Such  were  Fourier's  ideas  of  passional  intensification,  refine- 
ment, purity,  virtue  and  pleasure  in  high  harmony  !  What  do 
you  think  of  them  ? 

Inq.  I  think  them  low  and  licentious. 

Ex.  In  my  system  you  find  nothing  of  this  kind.  It  recog- 
nizes all  the  propensities,  intellectual  faculties,  and  sentimental 
passions  of  human  nature.  It  regards  them  all  as  good  in  their 
place.  It  insists  on  the  healthful  development,  exercise  and 
gratification  of  them  all.  It  aims  at  their  perfect  harmoniza- 
tion. It  anticipates  such  a  harmonization  of  them  all,  as  the 
destiny  of  individual  and  social  man.  But  it  denies  that  they 
are  a  law  to  themselves,  either  singly  or  collectively.  It  denies 
that  they  are  inherently  and  instinctively  self-regulating.  It 
affirms  that  they  are  liable  to  great  excesses,  perversions  and 
abuses  ;  that  one  is  prone  to  usurp  the  place  and  importance  of 
another ;  that  the  propensities  and  inferior  faculties  common  to 
animals  and  man  ought  to  be  kept  in  subordination  to  the  su- 
perior sentiments  and  faculties  peculiar  to  man  ;  that  conscience 
and  reason  ought  to  be  harmoniously  conjoined  as  exponents 
of  truth  and  duty  to  all  the  lower  powers ;  and  that  over  all, 
God's  sovereignty  of  divine  principles,  revealed  to  and  ex- 
pounded by  united  conscience  and  reason,  is  absolutely  su- 
preme. It  maintains  the  necessity  of  law,  discipline  and  right 
habituation  for  all  the  passional  and  intellectual  powers  of 
man.  It  teaches  that  lawful  and  innocent  enjoyment  is  the 
only  true  happiness ;  that  temperance  is  indispensable  to 
health ;  that  moderation  and  contentment  ensure  the  largest 
amount  of  real  satisfaction  ;  that  the  cross  precedes  the  crown  ; 
and  that  a  rational  abstinence  from  sensual  pleasure  is  the 
surest  guaranty  of  solid  aggregate  felicity,  both  in  time  and  in 
eternity.  It  assumes  that  man  has  an  animal  nature,  and 
within  it  a  spiritual  nature  to  be  developed  ;  that  the  animal 
nature  is  first  developed,  and  afterwards  the  spiritual  nature  • 


486  PUACTICAL   CHRISTIAN  SOCIALISM. 

that  the  animal  is  naturally  egotistical  and  selfish  on  its  own 
plane,  but  the  spiritual  humble,  expansive  and  benevolent ; 
that  the  animal  is  temporary  and  destined  to  be  transcended 
by  the  spiritual,  which  is  immortal ;  and  therefore,  that  the 
animal  nature  is  always  to  be  made  subservient  to  the  welfare 
of  the  spiritual  and  immortal  man.  Consequently  it  honors 
the  cross  of  self-denial  and  self-sacrifice  for  righteousness' 
sake,  as  the  great  regenerative  and  redeeming  virtue  which 
alone  can  elevate  individual  and  social  man  from,  the  animal  to 
the  spiritual  plane.  The  masses  of  mankind  have  ever  yet 
stood  on  the  animal  and  carnal  plane.  A  few  have  been  ele- 
vated to  the  spiritual  plane  in  all  ages.  More  are  now  ascend- 
ing to  this  plane  than  in  any  former  age  of  the  world.  With 
these  it  is  ever  a  great  desideratum  to  elevate  as  many  as 
possible  of  those  below  them.  This  is  the  design  of  my  social 
system.  The  consummation  will  be  a  passional  harmony  as 
far  transcending  in  order,  wisdom  and  purity  Fourier's  ideal,  as 
the  Christian  Religion,  illustrated  by  the  life  of  Jesus,  trans- 
cends his  Epicurean  philosophy  with  all  its  omnifarious  volup- 
tuousness. Is  it  not  obvious  that  my  system  is  radically 
superior  to  Fourier's  in  its  philosophy  of  the  human  constitu- 
tion ? 

Inq.  I  am  fully  convinced  that  it  is.  But  I  would  ask,  on 
what  ground  you  attach  importance  to  the  cross  of  self-denial 
and  self-sacrifice  ?  Is  there  any  merit  or  utility  in  this  cross 
per  se  ? 

Ex,  Certainly  not.  I  have  never  intended  to  assert  any  such 
thing.  But  there  is  an  unescapable  necessity  for  it  in  human 
progression  and  regeneration  ;  that  is,  in  man's  transition  from 
the  animal  to  the  spiritual  plane  of  his  development.  How 
can  men  ascend  from  a  selfish  to  an  unselfish  plane,  without 
passing  through  a  transitional  experience  during  which  there 
is  a  conflict  between  the  old  and  the  new  man  ?  I  explained 
this  in  our  Conversation  on  "  The  necessity  of  man's  spiritual 
regeneration." 

Inq.  I  now  remember  that  you  did.  The  philosophy  of  the 
cross,  then,  is  simply  this :  the  struggle  between  the  animal 
man  and  the  spiritual  man  for  supremacy ;  which  struggle  com- 


SUPERIORITY  TO  OTHER  SYSTEMS.  487 

mences  when  the  spiritual  man  begins  to  be  developed,  and 
ends  when  he  arrives  at  his  legitimate  supremacy  over  the 
animal  or  carnal  man.  Well,  what  then  ?  When  the  old  man 
is  fairly  crucified,  mortified  or  subdued  so  as  to  be  in  due  sub- 
jection to  the  spiritual  man  or  mind,  is  he  really  injured? 

Ex.  Not  in  the  least.  The  truly  regenerate  man  ought  to 
enjoy  a  great  deal  more  real  good  in  his  subdued  animal  nature, 
than  the  unregenerate  man.  He  gains  not  only  spiritual  enjoy- 
ment before  unknown,  but  even  animal  enjoyment,  which 
thenceforth  becomes  orderly,  temperate,  innocent  and  sancti- 
fied. 

Inq.  You  mean  to  say  then,  that  on  the  whole,  it  is  for  every 
man's  highest  good  to  bear  all  the  crosses  and  make  all  the 
self-sacrifices  enjoined  in  the  Christian  Religion;  and  that 
when  man  has  become  completely  regenerated,  or  fully  devel- 
oped in  spiritual  manhood,  he  will  know  no  cross,  but  will  find 
it  his  meat  and  his  drink  to  do  the  will  of  God?  Or,  as  Fourier 
says,  he  will  do  every  thing  from  attraction  ? 

Ex.  Precisely  so.  Only  let  him  learn  how,  get  the  witt,  and 
be  thoroughly  disciplined  into  the  true  spiritual  habits  of  right- 
eousness, and  it  will  be  a  greater  cross  to  do  wrong,  than  it 
now  is  to  do  right  in  the  most  difficult  cases.  God  takes  no 
pleasure  in  imposing  the  cross  for  his  own  sake,  nor  for  the 
mere  cross'  sake,  but  for  man's  sake,  for  righteousness'  sake, 
for  human  happiness'  sake. 

Inq.  Then  of  course  your  system  is  free  from  all  just  impu- 
tation of  insisting  on  self-denials,  penances  and  worriations  not 
absolutely  necessary  to  human  good.  I  wished  to  have  this 
point  made  plain ;  because  I  met  with  a  man  recently  who 
sneered  at  your  system,  as  too  strongly  tinctured  with  cross- 
bearing  and  asceticism  just  for  the  sake  of  harassing  mankind 
into  heaven  against  their  natural  attractions. 

Ex.  I  know  that  school  of  minds  well.  Their  road  to  happi- 
ness here  and  hereafter  is  to  their  fancy  very  broad,  easy  and 
short ;  but  they  will  experimentally  find  it  a  long,  thorny  and 
tedious  one.  I  will  proceed. 

II.  Fundamental  principles.    Under  this  second  general  head, 


483  PRACTICAL  CILHISTIAN  SOCIALISM. 

I  contend  that  my  social  system  is  superior  to  Fourier's  in 
several  particulars. 

1.  In  its  declaration  of  fundamental  principles.     My  declara- 
tion is  clear,  explicit  and  understandable.    There  is  my  Table  of 
Twenty-Four  essential  divine  principles :  Eight  of  Theological 
Truth,  Eight  of  personal  Bighteousness,  and  Eight  of  Social 
Order.    They  are  stated,  proved,  illustrated  and  applied.    What 
have  we  in  Fourier's  system  as  a  declaration  of  fundamental 
principles  ?    One  finds  himself  obliged  to  plod  through  volumes 
of  recondite  statements  and  illustrations  to  learn  what  his  car- 
dinal propositions  are.     Then,  it  is  not  easy  to  determine  what 
those  propositions  really  mean.      His  theology,  religion,  and 
morality  are  so  ambiguously  and  equivocally  set  forth,  that  it 
is  only  by  long  and  careful  sifting  that  they  can  be  reduced  to 
propositional  principles.     His  principles  of  social  order  are  bet- 
ter declared.     We  can  understand  something  of  his  passional 
theory,  and  make  sure  of  one  thing  at  least,  that  mankind  can 
be  saved  from  their  present  evils  and  miseries  only  by  provid- 
ing for  the  unrestricted  play  of  their  twelve  cardinal  passions. 
I  will  not  dwell  on  this  point,  but  proceed  to  another. 

2.  In  respect  to  the  principles  themselves,  I  am  sure  my 
system  is  superior  to  Fourier's.      I  need  not  reiterate  mine. 
Reexamine  them  at  your  leisure.     They  speak  for  themselves. 
Let  us  recur  to  Fourier's. 

God  governs  universal  nature  by  a  great  common  law  of  attrac- 
tion and  repulsion.  Suppose  he  does ;  who  understands  this 
law  in  its  practical  bearings  on  human  nature  ?  Are  the  attrac- 
tions and  repulsions  of  the  Christian  Religion  a  part  of  this 
common  law?  If  they  are,  then  we  must  study  the  principles 
of  that  Religion  in  order  to  know  how  the  law  affects  us.  If 
so,  my  system,  not  Fourier's,  makes  those  principles  important. 
If  not,  then  what  is  this  law  to  man  ?  What  practical  use  can 
be  made  of  the  proposition? 

The  series  distribute  the  harmonies.  What  if  they  do  ?  What 
use  are  we  to  make  of  this  fact,  if  it  be  a  fact  ?  What  is  its 
religious,  moral,  or  even  philosophical  power  over  the  common 
human  mind  ?  How  slight ! 

Attractions  are  proportional  to  destinies.      Is   this   certain  ? 


SUPERIORITY  TO  OTHER  SYSTEMS.  489 

Wherein  and  how  far  can  it  be  trusted  ?  Of  what  use  is  it  in 
religion,  morals,  education,  marriage,  association  and  govern- 
ment ?  Of  some,  perhaps ;  yet  of  so  little,  that  it  might  be 
blotted  from  human  memory  without  perceptible  loss  to  the 
race. 

Analogy  is  universal.  This  is  true  to  a  certain  extent,  but 
not  to  the  extent  and  preciseness  that  Fourier  imagined.  He 
thought  he  had  discovered  the  key  which  would  enable  him  to 
unlock  the  mysteries  of  universal  nature,  and  trace  its  analo- 
gies through  the  vast  scale  of  being.  He  elaborated  numerous 
tables,  charts  and  gamuts  to  represent  these  analogies;  all 
which  are  ingenious,  but  quite  too  mechanical,  fanciful  and 
impracticable.  They  are  far  more  artificial  than  natural,  curi- 
ous than  useful,  specious  than  reliable. 

There  are  twelve  passions  in  human  nature,  which  if  allowed 
perfectly  free  play,  and  amply  provided  with  the  gratifications 
they  crave,  intuitively  and  infallibly  lead  to  happiness.  Perfect 
passional  freedom  to  follow  attractions  ivill  ultimate  in  perfect 
righteousness,  order,  harmony  and  bliss.  Who  can  accept  this 
principle  ?  Who  can  believe  in  such  a  doctrine  ?  I  cannot. 
Let  those  who  can  try  experiments  at  their  own  cost.  If  they 
do  not  fail,  then  Wisdom  has  not  illuminated  my  understand- 
ing. What  is  the  righteousness,  what  the  morality  of  Fourier's 
system,  compared  with  the  Practical  Christianity  of  mine? 
Is  it  not  darkness  compared  with  light  ?  Is  it  not  Epicurean 
licentiousness  compared  with  Christian  holiness  ?  So  it  seems 
to  me ;  but  I  forbear.  Such  are  Fourier's  fundamental  prin- 
ciples. 

3.  In  respect  to  individual  responsibility,  my  system  is  radi- 
cally superior  to  Fourier's.  Mine  recognizes  the  individual  as 
rational,  religious,  morally  responsible  soul,  never  to  be  treat- 
ed as  a  cypher,  never  to  be  so  merged  in  association  as  to  lose 
its  proper  individuality,  nor  accountability.  It  holds  individual 
integrality  forever  sacred  and  inviolable.  It  addresses  itself 
directly  to  the  religious  sentiment  and  reason  of  individuals  as 
such.  It  calls  on  them  to  examine  its  alleged  divine  principles, 
to  embrace  them,  to  acknowledge  their  authority,  to  bow  rev- 
erently to  their  sovereignty.  It  insists  on  their  understanding 
62 


490  PRACTICAL  CHRISTIAN  SOCIALISM. 

and  acknowledging  fundamental  truth  and  duty  as  individuals, 
and  then  shows  them  how  to  unite  associatively  in  carrying 
out  their  principles  into  all  social  and  political  relations.  It 
proposes  to  govern  its  Communities,  Nations  and  entire  Repub- 
lic, on  the  same  principles  as  govern  individuals  and  families. 
It  builds  its  social  and  political  superstructure  by  combining 
integral  individualities.  It  does  not  allow  the  individual  to  be 
absorbed  into  the  mass,  nor  his  moral  responsibility  to  be 
superseded  by  any  associative  corporation. 

But  how  is  it  with  Fourier's  system  ?  His  "  integral  souls  " 
are  composed  of  810  individual  persons  each.  These  810  per- 
sons are  only  pieces  of  an  "  integral  soul,"  like  the  component 
parts  of  a  watch,  or  of  an  organ.  They  cannot  perform  their 
appropriate  functions  unless  organized  in  association  with  each 
other.  When  all  the  parts  of  a  watch  are  organized  in  their 
relative  and  collective  order,  the  organism  will  keep  time.  So 
will  the  properly  tuned  organ  make  music.  So  will  the  integral 
soul  or  organized  phalanx  act  out  true  righteousness  and  social 
harmony.  The  individual  alone  is  not  an  integral  soul.  He  is 
not  properly  a  soul,  but  only  part  of  a  soul.  Thus  organization 
is  the  main  thing.  Effect  a  right  organization  of  society,  and 
the  work  of  human  regeneration  is  done.  Having  discovered 
the  true  science  of  society,  and  elaborated  the  essentials  of  its 
organisms,  Fourier  appeals  to  the  masters  of  science  for  their 
approval,  and  assumes,  as  a  matter  of  course,  that  those  mas- 
ters will  proceed  forthwith  to  organize  the  masses  into  phalanx- 
es according  to  design  submitted.  He  does  not  address  himself 
to  people  of  all  grades  as  responsible  individuals.  He  does 
not  call  on  them  to  examine,  embrace  and  declaratively  ac- 
knowledge any  sovereign  divine  principles  of  theology,  morality, 
or  social  order.  He  does  not  address  them  as  needing  any 
special  preparation  for  association,  or  as  having  any  responsi- 
bility about  it,  except  merely  consenting  to  follow  their  attrac- 
tions in  spite  of  civilizee  prejudices.  He  has  discovered  and 
elaborated  the  true  system ;  and  now  it  remains  only,  that 
scientific  masters  who  have  an  attraction  for  the  work  of  or- 
ganizing "  integral  souls "  should  go  about  it,  and  that  the 
common  people  who  have  an  attraction  for  being  organized 


SUPERIORITY  TO  OTHER  SYSTEMS.  491 

should  answer  to  their  names  as  called.  And  once  organized, 
the  twelve  passions  will  do  all  the  rest.  Individual  faith,  self- 
discipline,  religious  obligation  and  personal  moral  agency  are 
ignored  as  of  no  account.  In  all  this  Fourier  was  consistent 
with  himself.  This  is  the  nature  of  his  system.  Need  I  argue 
to  show  that  it  is  inferior  to  mine  in  the  particular  under  no- 
tice ? 

Inq.  I  concede  all  you  claim  under  this  second  general  head. 
It  seems  astonishing  that  a  mind  so  sagacious  and  comprehen- 
sive as  Fourier's  should  have  expected  the  adoption  and  suc- 
cess of  his  system  011  mere  philosophical  and  scientific  grounds ; 
regardless  of  individual  moral  responsibility  and  appeals  to  the 
religious  nature  of  man. 

Ex.  Such  was  his  wisdom — a  wisdom  of  this  world's  philos- 
ophers, which  Paul  truly  says  "  is  foolishness  with  God." 
Fourier  depended  on  philosophers  to  put  his  system  into  ope- 
ration, and  on  the  natural  inspiration  of  the  twelve  passions  in 
free  play  to  fulfill  human  destiny.  From  the  common  people 
he  seems  to  have  expected  nothing,  and  nothing  from  direct 
religious  truth,  faith,  feeling  or  action  in  any  way.  This  is  a 
fatal  defect  of  his  system.  In  mine  there  is  no  such  defect. 
Religious  obligation,  moral  principle,  individual  responsibility, 
with  the  joint  action  of  reason  and  conscience,  are  relied  on  as 
paramount  in  importance,  and  indispensable  to  success.  I  am 
confident  that  this  superiority  of  my  system  over  his  will  be 
even  more  obvious  in  practice  than  it  seems  in  theory.  How- 
ever desirable  it  may  be  to  secure  the  approbation  of  philoso- 
phers and  scientific  savans,  they  are  not  the  kind  of  persons  to 
be  relied  on  for  the  achievement  of  such  enterprises  as  Social- 
ists propose.  We  must  have  intelligent,  conscientious  common 
people ;  plain,  practical,  patient,  indomitable  workers.  No 
system  which  does  not  rationally  and  religiously  command  the 
deepest  convictions  of  this  class  can  succeed.  The  one  that 
does  will.  But  I  will  proceed. 

III.  Constitutional  polity.  Under  this  third  general  head,  I 
claim  that  my  system  is  superior  to  Fourier's  in  the  following 
particulars  : 

1.  My  constitutional  polity  is  definitely  framed,  understand- 


'132  PRACTICAL  CHRISTIAN  SOCIALISM. 

able,  and  ready  to  go  into  actual  operation.  All  who  are 
prepared  to  enter  into  the  Practical  Christian  Republic  can 
distinctly  see  the  constitutional  framework  of  the  social  super- 
structure through  all  its  ascending  combinations.  Fourier's 
constitutional  polity  is  described  in  its  generals  and  in  great 
complexity  of  detail,  and  yet  is  indefinite,  vague,  hard  to  un- 
derstand, and  by  no  means  ready  to  go  into  actual  operation. 
It  is  indicated  and  described,  but  not  framed  ready  for  immedi- 
ate use. 

2.  My  polity  provides,  requires  and  prescribes  an  inductive 
preparation  for  membership.    Individuals  understand,  embrace, 
and  engage  voluntarily  to  conform  to  certain  clearly  defined 
fundamental  requisites  of  orderly  membership,  according  to 
which  wholesome  internal  discipline  shall  be  perpetually  ad- 
ministered.    Fourier's  polity  assumes  that  people  in  society  at 
large,  as  the  world  averages,  are  prepared  for  membership  in 
his  social  order,  if  they  will  only  consent  to  come  into  it.     The 
inhabitants  of  any  town,  city  or  county  may  be  immediately 
organized  into  phalanxes,  by  scientific  leaders  capable  of  di- 
recting the  operation.      He  expects  that  it  will  take  several 
generations  to  perfect  their  harmony,  but  the  materials  are 
good  enough  to  begin  with,  and  can  be  practically  worked  into 
position.     Who  believes  any  such  thing  possible?     Solomon 
might  as  well  have  attempted  building  his  temple  of  common 
boulders. 

3.  My  polity  provides  for  commencing  primary  Associations 
or   Communities  with  so  few  as   twelve   devoted  members. 
But  Fourier's  must  have  four  hundred  at  fewest,  eight  hundred 
and  ten  to  make  one  "  integral  soul,"  and  twice  that  number  to 
make  a  complete,  easy  working,  self-subsisting  phalanx. 

Inq.  But  I  understood  you  to  set  forth,  that  similar  numbers 
to  those  of  Fourier  are  desirable,  and  will  be  necessary  to 
constitute  a  first  rate  Community  under  your  polity. 

Ex.  You  understood  me  correctly ;  but  there  must  be  a  way 
to  collect  and  consolidate  the  full  desirable  number.  To  this 
end,  there  must  be  small  beginnings  and  gradual  growths.  If 
we  wait  for  a  full  complement  of  persons  and  capital  to  com- 
mence with,  we  may  wait  forever.  It  would  be  like  waiting 


SUPERIORITY  TO  OTHER  SYSTEMS.  493 

for  a  child  to  be  born  mature  enough  to  run  alone  and  do  a 
day's  work.  Fourier's  system  demands  too  many  people  and 
too  much  wealth  for  a  beginning.  No  beginning  will  be  made. 
This  is  my  point. 

Inq.  You  are  right ;  go  on. 

Ex.  4.  My  polity,  after  establishing  uniformity  of  fundament- 
al principles  and  a  general  unitary  platform  of  association, 
provides  for  a  variety  of  local  Communities,  viz  :  Parochial, 
Rural,  Joint  Stock,  and  Common  Stock  Communities,  each 
with  mixtures  of  the  others  in  a  minor  degree.  But  Fourier's 
polity  runs  his  primary  Associations  in  one  arbitrary  uniform 
mold ;  that  of  the  Joint  Stock  unitary  phalanx.  His  harmoni- 
ans  must  hold  all  their  property  in  joint  stock,  inhabit  a  grand 
phalanstery  or  unitary  edifice,  be  organized  into  groups  and 
series  according  to  his  peculiar  scientific  formulas,  and  divide 
profits  in  the  ratio  of  four-twelfths  to  capital,  three-twelfths  to 
skill,  and  five-twelfths  to  manual  labor.  He  continually  praises 
freedom  and  variety  as  essential  to  human  happiness,  and  gives 
an  overplus  of  it  in  certain  mischievous  directions ;  but  in  re- 
spect to  these  innocent  desires  for  liberty  and  variety,  he  gives 
no  latitude  at  all.  We  must  wear  his  uniform,  train  in  his 
troop,  conform  to  his  attractive  discipline,  draw  our  rations  and 
be  content  with  our  lot,  or  fall  back  into  civilizeeism. 

Inq.  Do  you  object  to  unitary  edifices,  workshops,  granaries 
and  the  like,  with  their  numerous  economies  and  conveniences  ? 

Ex.  By  no  means.  I  approve  of  and  recommend  them  for 
all  those  who  are  prepared  to  establish,  occupy  and  enjoy  them. 
But  I  insist  on  family  homesteads,  house  lots,  cottages,  work- 
shops &c.,  for  those  who  prefer  them  and  are  otherwise  good 
citizens  of  the  Republic. 

Inq.  That  is  well.  But  you  have  said  so  little  in  favor  of 
unitary  architecture  and  economies,  that  many  will  be  likely  to 
regard  Fourier's  system,  which  is  very  grand,  romantic  and 
ornate  in  this  particular,  as  incomparably  superior  to  yours,  all 
your  other  claims  to  the  contrary  notwithstanding. 

Ex.  Very  likely  they  will ;  especially  those  whose  ideality 
and  romanticism  excel  their  common  sense.  I  have  not  gone 
into  unitary  architecture  and  economies  to  present  splendid 


494  PRACTICAL   CHRISTIAN  SOCIALISM. 

pictures ,  because  I  deemed  it  unnecessary  and  unwise  to  do 
so ;  not  because  I  had  no  appreciation  of  the  thing  and  its  util- 
ity under  proper  circumstances.  All  such  things  will  follow  as 
matters  of  course,  if  we  can  once  draw  people  together  into 
permanent  Communities.  We  must  first  find  the  people  and 
thoroughly  commit  them  to  the  new  social  order.  Then  there 
will  be  no  want  of  good  architecture,  nor  of  any  other  mere 
mechanical  elaboration.  Nor,  when  people  have  been  trained 
to  such  personal  and  family  economy  as  my  system  prescribes, 
will  there  be  any  difficulty  in  instituting  the  best  of  Communal 
economies.  I  had  rather  have  a  good  working  swarm  of  bees 
in  a  log  hive  till  I  can  procure  something  nicer,  than  no  swarm 
at  all,  or  a  lazy,  inefficient  one  in  a  miniature  crystal  palace. 
So  of  a  human  Community.  Let  us  have  the  people  well 
united  in  humble  abodes,  and  the  palaces  will  come  naturally 
in  their  own  time.  Besides,  discoveries  and  improvements  in 
architecture  are  continually  being  made  in  the  progress  of 
enterprise,  arts  and  sciences,  which  can  readily  be  adopted  by 
Communities  at  pleasure.  These  are  my  reasons  for  not 
amusing  imaginative  minds  with  splendid  architectural  draw- 
ings and  descriptions  of  Communal  edifices.  If  I  have  mis- 
judged, let  Fourier  be  admired  to  my  disparagement.  But  I 
venture  to  predict  that  the  Practical  Christian  Republic  will 
have  as  much  architectural  grandeur,  beauty  and  utility,  at  the 
end  of  a  century,  as  Fourier's  HARMONIAL  OMNIARCHY. 

Inq.  I  yield  my  point  of  criticism;  please  proceed. 

Ex.  5.  My  polity  leaves  industry  to  be  organized  and  carried 
on  according  to  the  best  methods  suggested  by  reason,  and 
proved  to  be  efficient  by  experience  from  year  to  year ;  always 
insisting  on  thoroughness  and  productiveness.  But  Fourier, 
under  pretext  of  organizing  industry  in  conformity  with  his 
gamut  of  passional  accords,  so  as  to  render  it  all  absolutely 
attractive,  fabricates  such  a  complex,  fanciful  and  impracticable 
system  of  operations  as  can  never  be  carried  through  without 
much  difficulty,  friction,  disappointment  and  insufficient  aggre- 
gate productiveness.  The  operation  will  not  pay,  either  in 
pleasure  or  material  results.  This  is  my  judgment ;  and  I  am 
very  confident  of  its  soundness. 


SUPERIORITY  TO  OTHER  SYSTEMS.  405 

6.  My  polity  is  far  more  Republican  and  fraternal  than  Fou- 
rier's.    He  organizes  into  compound  association  all  the  distinc- 
tions of  human  society  heretofore  developed  in  the  progress  of 
the  race,  just  as  if  they  were  permanent  in  the  very  nature  of 
things.    To  be  sure,  he  guarantees  against  poverty  and  distress, 
which  is  a  great  step  taken  in  the  right  direction ;  but  rank, 
titles,  wealth,  display,  luxury  and  all  the  artificial  creations  of 
barbarism  are  merely  passed  through  his  polishing  process,  and 
then  adopted  as  permanent.     My  polity  either  sweeps  away,  or 
reduces  all  these  distinctions  to  a  fraternal,  utilitarian  and  just 
moral  consideration.      It  clips  capital  of  its   exorbitant  gains, 
and  prospectively  abolishes  ah1    mere  usury.      It  makes   all 
members  coequal  in  social  and  political  suffrage,  without  dis- 
tinction of  sex,  age,  complexion,  rank,  wealth  or  any   other 
peculiarity.     It  makes  all  officers   functionaries  of  real  use, 
without  over  pay,  or  mere  official  show.     In  fine,  it  does  away 
with  all  the  artificial  distinctions  between  the  upper  and  lower 
classes  of  mankind,  and  without  attempting  to  reduce  all  to  an 
unnatural  level,  places  them  in  truly  equitable  and  fraternal 
relations.     I  will  not  expatiate  on  this  point.     The  difference 
between  the  two  polities  must  be  obvious  to  all  who  compare 
them. 

7.  My  constitutional  polity  unitizes  and  harmonizes  the  mem- 
bers of  each  Communal  organization  and  the  constituent  bodies 
of  the  entire  Republic  together,  on  religious  principle,  by  moral 
discipline,  by  right  education,  right  marriage,  right  government, 
and  right  policy  internal  and  external.     Practical   Christian 
righteousness,  in  all  its  legitimate  applications  to  individual 
and  social  life,  is  relied  upon  as  the  grand  bond  of  order,  unity- 
ism  and  harmony.     The  war-principle  is  repudiated,  excluded 
and  denounced  all  the  way  through  from  the  Nursery  to  the 
Unitary  Senate  of  Humanity.    Fourier  claims  that  his  proposed 
polity  insures  perfect  ultimate  order,  unityism  and  harmony  for 
the  race,  on  the  basis  of  passional  liberty  and  attraction  scien- 
tifically directed.     But  especially  does  he  rely  on  the  commix- 
ture of  blood  relationship,  resulting  from  Free  Love  intercourse 
between  the  sexes,  and  on  the  incidental  delights  of  such  un- 
restricted intercourse,  for  insuring  his  contemplated  high  har- 


496  PllACTICAL  CHRISTIAN  SOCIALISM. 

mony.  One  rich  nobleman  will  be  proud  to  be  the  father  of 
fifty  children,  in  fifty  different  families,  many  of  them  peasants 
in  rank,  and  will  bequeath  each  of  them  handsome  legacies. 
Thus  property  will  continually  get  distributed  from  among 
those  in  high  life  to  those  in  low  life ;  people  will  all  become 
half-brothers  or  sisters,  cousins  or  near  relatives,  and  family 
ties  be  strong  at  every  point;  and  sexual. love,  working  with 
ambition,  friendship  and  familism,  will  forever  put  an  end  to 
discord  and  war  among  mankind.  Fourier  admits  that  this 
libertinism  would  generate  nothing  but  mischief,  discord  and 
war  in  civilization ;  but  contends  that  under  his  social  system 
it  will  infallibly  insure  order,  concord  and  harmony.  Most  pre- 
posterous conclusion !  But  I  forbear. 

There  are  many  other  points  under  this  third  general  head, 
on  which  I  could  confidently  assert  the  superiority  of  my  social 
system  to  Fourier's ;  but  I  should  only  render  myself  tedious 
by  doing  so. 

Inq.  I  think  you  have  gone  over  ground  enough.  From  the 
criticisms  you  have  made  in  your  comparison  of  the  two  sys- 
tems, which  have  been  just  and  instructive  to  my  understand- 
ing, all  the  others  may  be  ascertained  by  any  one  so  disposed. 
But  I  understand  you  to  concede  frankly,  that  Fourier's  system 
has  many  good  points  and  many  excellent  suggestions,  not- 
withstanding all  the  defects  and  even  abominations  with  which 
you  charge  it. 

Ex.  Certakily.  But  I  contend  that  mine,  contains  substan- 
tially all  that  is  really  good  in  his,  with  much  that  is  better,  and 
nothing  that  is  bad.  I  claim  that  it  is  radically  superior  to  his 
in  the  several  particulars  specified,  and  in  others  which  it  would 
be  tedious  to  mention.  And  all  this  I  respectfully  submit  to 
the  judgment  of  those  who  may  deem  it  interesting  to  inves- 
tigate the  subject. 

Inq.  I  think  your  claims  have  been  fairly  stated,  and  will  be 
candidly  adjudicated  by  all  whose  good  opinion  it  would  be 
wise  in  you  to  desire.  Whose  system  will  you  next  bring 
forward  ? 

Ex.  Robert  Owen's.  To  that  we  will  devote  our  next  Con- 
versation. 


\ 

SUPERIORITY  TO  OTHER  SYSTEMS,  497 


CONVERSATION   IV. 

O \VBNISM. — Brief  sketch  of  the  life,  character  and  labors  of  Robert  Owen — 
Extract  from  his  "  Book  of  the  New  Moral  World,"  setting  forth  the  fun- 
damentals of  his  philosophy  and  social  system — Criticisms — Mr.  Owen's 
Rational  Religion  ;  extract  and  criticism — Mr.  Owen's  proposed  "  General 
Constitution  for  the  government  of  the  Human  Race  under  the  Rational 
System  of  Society'' ;  remarks — Further  extracts  showing  Mr.  Owen's  ex- 
pectations relative  to  the  adoption  and  success  of  his  system  &c  ;  remarks — 
Comparisons  proposed  to  be  made  in  next  Conversation. 

Inq.  We  are  now  to  examine  the  social  system  of  Robert 
Owen.  I  hope  to  find  myself  again  much  interested  and  in- 
structed. I  have  heard  less  of  Owen  than  of  Fourier.  What 
I  have  heard  from  his  friends  has  been  greatly  in  his  praise,  as 
a  philanthropist  and  social  reformer.  What  I  have  heard  from 
his  enemies  has  been  roundly  denunciatory  of  him,  as  an  infi- 
del and  a  pestilent,  visionary  Socialist.  I  should  like  to  know 
something  of  the  man  and  his  character,  before  entering  on  a 
critical  review  of  his  social  system. 

Ex.  Robert  Owen  was  born  in  Newton,  Montgomeryshire, 
England,  May  14,  1770.  He  is  still  living,  in  the  85th  year  of 
his  age.  At  least  I  have  heard  nothing  to  the  contrary,  since 
the  public  celebration  of  his  84th  birth-day  in  London,  on  the 
14th  of  May  last ;  on  which  occasion  he  met  a  numerous  as- 
sembly of  his  friends,  and  addressed  them  with  unusual  vigor 
for  an  octogenarian. 

Mr.  Owen  is  a  very  remarkable  man.  He  was  endowed  by 
nature  with  good  personal  talents,  a  very  enterprising  mind,  a 
generous  philanthropic  heart,  practical  business  capabilities, 
and  great  firmness  of  purpose.  He  is  substantially  a  self-taught 
man,  an  independent  thinker,  an  honest  declarer  of  his  convic- 
tions, an  amiable  gentleman  in  his  intercourse  with  mankind, 
whether  friend  or  foe,  a  lover  of  universal  humanity,  and  so 
far  as  I  can  learn  an  exemplary  moralist  in  all  the  relations  of 
63 


498  rilACTICAL  CIUUSTIAN  SOCIALISM. 

life.  The  Hopedale  Community  received  an  interesting,  friend- 
ly and  pleasant  visit  from  him  a  few  years  ago  ;  and  I  think  I 
cannot  be  much  mistaken  in  his  intellectual  and  moral  charac- 
ter. We  differ  widely  on  several  important  points  in  religion, 
philosophy  and  socialism.  But  I  am  sure  he  deserves  the 
credit  I  have  given  him  as  a  man,  a  philanthropist,  and  a  mor- 
alist 

While  he  was  quite  a  youth  he  became  so  expert  in  the 
various  processes  of  cotton  manufacture  as  to  be  entrusted 
with  the  superintendence  of  large  establishments.  Soon  after 
the  invention  of  Arkwright's  cotton  spinning  frame,  in  those 
fortunate  days  when  the  raw  material  was  readily  tissued  into 
gold,  his  skill  was  courted  by  shrewd  capitalists,  who  made  him 
their  partner.  The  partnership  was  fortunate  for  all  concerned. 
Mr.  Owen  understood  his  business,  and  was  a  successful  man- 
ager. He  made  a  fortune  for  himself,  and  vastly  increased  the 
wealth  of  his  associates.  At  the  same  time  he  was  the  adored 
father  of  the  whole  operative  population  around  him. 

It  was  at  New  Lanark,  in  Scotland,  that  Mr.  Owen  distin- 
guished himself  preeminently  as  a  philanthropic  manufacturer. 
Previous  to  the  year  1812,  he  had  transformed  a  miserable 
population  of  2000  souls  into  one  of  the  most  orderly  and  happy 
manufacturing  communities  ever  known.  The  times  and  cir- 
cumstances were  all  in  his  favor.  He  could  make  money  and 
dispense  it  at  pleasure.  He  had  the  population  completely  in 
his  hands,  needy,  dependent  and  obsequious.  He  had  the 
heart,  genius  and  ability  to  benefit  them.  There  was  nothing 
to  contend  against  but  their  ignorance  and  prejudices.  These 
he  handled  softly,  yet  with  a  judicious  firmness.  And  as  the 
good  he  proposed  to  confer  on  them  was  obvious,  speedy  and 
pleasurable,  his  success  was  great  and  decisive.  Neat  and 
comfortable  dwellings,  on  clean  handsome  streets,  soon  housed 
the  before  miserable  families.  Cleanliness  and  order  prevailed 
in  all  the  mills  and  shops.  Pleasure  grounds  were  laid  out. 
Fine,  airy,  healthful,  well  furnished  school  houses  were  erected. 
Suitable  places  of  public  worship  for  all  classes  were  provided, 
on  the  basis  of  mutual  toleration  among  all.  Innocent  amuse- 
ments were  instituted  for  persons  of  all  ages,  especially  for 


SUPERIORITY  TO  OTHER  SYSTEMS.  439 

children  and  youth.  The  very  best  of  provisions,  groceries  &c, 
were  purchased  at  wholesale,  stored  in  good  condition,  and 
dealt  out  at  cost  to  all  the  'operative  householders.  In  fine, 
Mr.  Owen  left  nothing  undone  to  render  his  2000  dependents 
comfortable,  orderly  and  happy.  They  were  delighted.  Visit- 
ers  were  delighted.  Newspapers  were  delighted.  All  ranks 
and  classes  were  delighted.  Crowned  heads,  royal  families, 
nobles,  gentlemen,  philanthropists,  people  of  all  classes  were 
filled  with  admiration.  < 

In  1812  he  published  an  account  of  his  experiment,  and 
proposed  to  extend  it  to  other  districts.  His  work,  entitled 
"  New  Views  of  Society,"  attracted  general  attention.  Trav- 
elers to  New  Lanark  returned  in  raptures  with  his  improve- 
ments. His  name  became  invested  with  renown,  and  his 
system  a  theme  of  discussion  in  Governmental  cabinets.  The 
Dukes  of  Kent  and  Sussex  presided  at  his  meetings.  The 
premier  of  England  and  other  high  officials  sent  his  printed 
documents  to  all  the  prominent  men  in  England.  Even  the 
clergy  encouraged  Ins  schemes.  Mr.  Owen  thus  became  the 
moral  lion  of  the  day.  His  popularity  was  immense. 

But  this  grand  flood  tide  of  prosperity  and  public  favor  soon 
reached  its  hight  and  ebbed.  Mr.  Owen  came  out  with  his 
peculiar  philosophy,  the  doctrine  of  circumstances,  criticised 
Church  and  State  to  their  foundations,  and  let  it  be  known 
unequivocally  that  he  had  no  faith  in  the  popular  religions  and 
politics  of  mankind ;  but  only  in  social  science  and  toleration 
of  differences.  By  this  time  his  views  had  settled  down  into 
permanent  convictions,  that  man  is  wholly  the  creature  of  cir- 
cumstances, wholly  irresponsible  for  his  moral  conduct  and 
character,  and  that  universal  society  ought  to  be  constituted  on 
the  principle  of  absolute  common  property.  He  was  a  thor- 
ough-going Circumstantialist  and  Communist.  In  revealed 
religion  he  had  no  faith,  and  doubted  the  reality  of  a  future 
existence.  He  was  an  outspoken  advocate  and  discussionist 
of  his  doctrines,  and  disseminated  them  with  a  zeal  and  perse- 
verance seldom  equalled.  Of  course  he  presently  found  himself 
opposed  and  denounced  by  nearly  the  whole  religious  and 


COO  PRACTICAL   CHKISTIAN  SOCIALISM. 

political  world.     In  the  esteem  of  the  great  public  he  sunk  as 
low  as  he  had  risen  high. 

Nevertheless,  he  went  forward  in  his  labors  with  indomitable 
persistence.  He  has  probably  expended  half  a  million  of  dol- 
lars in  the  cause.  He  has  crossed  the  ocean  again  and  again ; 
written  and  published  numerous  books,  periodicals,  tracts  and 
articles  ;  and  lectured  frequently  in  different  parts  of  the  world. 
At  one  time  his  disciples  in  England  alone  were  estimated  at 
half  a  million.  Several  Communities  under  his  system  have 
at  different  times  been  started,  in  Great  Britain  and  the  United 
States  ;  but  I  believe  none  of  them  now  exist.  The  improve- 
ments at  New  Lanark  were  arrested  in  the  midst  of  their 
triumph,  partly  by  a  persuasion  of  the  manufacturing  proprie- 
tors that  Mr.  Owen  was  expending  their  money  too  freely  in 
carrying  out  his  philanthropy,  and  partly  by  Mr.  Owen's  own 
haste  to  make  untrammelled  and  radical  social  experiments 
elsewhere.  He  felt  cramped  by  his  business  associates, 
and  dissolved  his  connection  with  them.  Probably  his  confi- 
dence in  the  practicability  of  reorganizing  society  any  and 
every  where  was  unduly  exalted  by  the  success  of  that  exper- 
iment. With  all  his  faith  in  circumstances,  he  did  not  correctly 
judge  how  different  those  of  his  New  Lanark  improvements 
were  from  those  which  must  embarrass  the  institution  of  a  new 
Common  Stock  Community.  An  experiment  was  made  at 
New  Harmony,  Indiana,  under  his  own  eye,  but  failed  in  a 
short  time.  Another  was  made  by  his  disciples  at  Tetherly, 
England,  which  he  himself  told  me  consumed  nearly  a  quarter 
of  a  million  of  dollars,  yet  went  down.  Several  minor  attempts 
of  the  same  general  nature  experienced  a  similar  fate. 

He  pleads  that  none  of  these  experiments  ought  to  be  re- 
garded as  decisively  prejudicial  to  his  system ;  because  none 
of  them  had  a  fair  beginning  and  trial.  Capital,  numbers  and 
leaders  were  inadequate.  He  would  have  at  least  a  million 
of  dollars  capital,  five  hundred  to  two  thousand  people,  and 
plenty  of  competent  leaders  to  direct  all  branches  of  operations. 
With  such  advantages  he  is  sure  he  could  present  a  model 
Community  which  would  certainly  succeed.  Accordingly,  it 
has  been  a  favorite  idea  with  him  to  obtain  a  grant  of  funds 


SUPERIORITY  TO  OTHER  SYSTEMS.  601 

and  land  from  some  national  Government,  wherewith  to  estab- 
lish a  model  Community.  But  in  this  his  only  success  has 
been,  to  be  politely  kept  in  suspense  with  non-committal  com- 
pliments by  all  the  great  men  to  whom  he  has  addressed  him- 
self. In  nothing  has  he  shown  less  sagacity  than  in  expecting 
help  from  such  quarters.  I  took  the  liberty  to  tell  him,  that  if 
I  must  depend  on  the  help  of  R-oyalty,  nobility,  cabinets,  par- 
liaments and  congresses,  or  statesmen  and  politicians  of  any 
stamp,  for  the  resources  necessary  to  found  a  model  Community, 
I  should  despair  at  once.  Saviors  are  born  in  mangers,  not  in 
palaces  ;  and  human  regeneration  was  never  destined  to  be 
the  work  of  national  Governments.  But  Mr.  Owen's  philoso- 
phy led  him  to  hope  more  from  external  greatness  than  from 
internal  spiritual  springs  of  action.  In  this  respect  howev- 
er, his  views  have  recently  undergone  a  considerable  change. 
He  has  become  a  believer  in  the  existence  and  communications 
of  departed  spirits.  This  has  resulted  from  his  investigation 
of  the  phenomena  known  as 'spirit  manifestations.  He  now 
declares  his  firm  conviction  that  all  human  souls  are  immortal, 
and  that  he  himself  has  received  unmistakable  communications 
from  the  world  of  spirits.  He  firmly  believes  that  the  Duke  of 
Kent,  his  former  friend  and  patron,  has  communicated  with 
him ;  and  also  many  other  departed  spirits.  All  these  assure 
him  of  the  speedy  spiritual  and  social  renovation  of  the  world, 
in  substantial  accordance  with  the  system  he  has  been  devot- 
edly promulgating  through  the  greater  part  of  his  long  life. 
In  all  this  he  finds  great  joy  and  encouragement.  I  do  not 
learn  that  he  has  experienced  any  change  of  views  relative  to 
the  doctrine  that  man  is  an  irresponsible  creature  of  circumstan- 
ces, or  to  the  doctrine  of  strict  Communism.  I  infer  that  he  is 
confirmed  in  these  cardinal  doctrines  of  his  social  system; 
though  in  my  judgment  they  are  ultraisms  which  cannot  be 
endorsed,  nor  rendered  practicable,  without  very  radical  abate- 
ments and  qualifications. 

Mr  Owen's  principal  work,  expository  of  his  social  system, 
is  entitled,  "  THE  BOOK  OF  THE  NEW  MORAL  WORLD,  CONTAIN- 
ING THE  RATIONAL  SYSTEM  OF  SOCIETY,  FOUNDED  ON  DEMON- 
STRABLE FACTS,  DEVELOPING  THE  CONSTITUTION  AND  LAWS  OF 


502  rilACTlCAL  CHRISTIAN  SOCIALISM* 

SOCIETY."  This  work  was  originally  published  in  Seven  suc- 
cessive parts.  It  is  a  well  stated  and  ably  argued  defense  of 
his  system.  I  think  a  fair  synopsis  of  it  will  make  you  suffi- 
ciently acquainted  with  Owenism.  I  need  say  no  more  re- 
specting the  man,  and  will  proceed  to  lay  his  system  before 
you  at  your  pleasure. 

Inq.  I  thank  you  cordially  for  the  information  you  have  given 
me  respecting  Mr.  Owen.  I  feel  a  great  respect  for  him  as  a 
man  and  a  philanthropist,  whatever  may  be  the  merits  or  defects 
of  his  social  system.  I  think  such  a  man,  no  less  than  Fourier, 
must  have  been  a  great  and  useful  suggester  to  after  coming 
Socialists,  however  they  may  dispose  of  his  system. 

Ex.  That  is  very  just.  He  has  said  so  much  that  was  good 
and  true,  and  even  his  errors  are  so  related  to  truth,  that  it  is 
impossible  for  any  intelligent  social  reformer  not  to  profit  large- 
ly by  his  labors — not  to  draw  numerous  valuable  suggestions 
from  his  expositions.  Nevertheless,  he  must  be  criticised;  in 
order  to  discriminate  the  truths  from  the  errors  which  are 
strangely  compounded  in  his  prepositional  principles  and  rea- 
sonings. 

Inq.  I  think  you  may  as  well  proceed  to  give  me  your  pro- 
posed synopsis  of  Owenism,  without  further  delay.  We  can 
then  take  up  the  main  points  in  their  order. 

Ex.  Mr  Owen's  "  BOOK  OF  THE  NEW  MORAL  WORLD"  con- 
sists of  Seven  Parts,  each  divided  into  Chapters  treating  re- 
spectively on  a  specific  general  proposition.  I  will  read  you 
Chapter  I.  of  Part  First,  which  gives  the  grand  fundamentals 
of  his  system : 

"  The  Five  Fundamental  Facts  on  which  the  Rational  System  is 

founded. 

"  1st.  That  man  is  a  compound  being,  whose  character  is 
formed  of  his  constitution  or  organization  at  birth,  and  of  the 
effects  of  external  circumstances  upon  it  from  birth  to  death  ; 
such  original  organization  and  external  influences  continually 
acting  and  reacting  each  upon  the  other. 

"  2d.  That  man  is  compelled  by  his  original  constitution  to 


SUPERIORITY  TO  OTHEli  SYSTEMS.  503 

receive  his  feelings  and  his  convictions  independently  of  his 
irill. 

"  3d.  That  his  feelings  or  his  convictions,  or  both  of  them 
united,  create  the  motive  to  action  called  the  will,  which  stim- 
ulates him  to  act,  and  decides  his  actions. 

"  4th.  That  the  organization  of  no  two  human  beings  is  ever 
precisely  similar  at  birth ;  nor  can  art  subsequently  form  any 
two  individuals,  from  infancy  to  maturity,  to  be  precisely  simi- 
lar. 

"  5th.  That,  nevertheless,  the  constitution  of  eveiy  infant, 
except  in  case  of  organic  disease,  is  capable  of  being  formed 
into  a  very  inferior,  or  Q.VCTI/  superior  being,  according  to  the 
qualities  of  the  external  circumstances  allowed  to  influence  the 
constitution  from  birth. 

"  T/ie  Fundamental  Laws  of  Hainan  Nature,  or  First  Principles 
of  the  Science  of  Man. 

"  1st.  Human  nature  is  a  compound  of  animal  propensities, 
intellectual  faculties,  and  moral  qualities. 

"  2d.  These  propensities,  faculties,  and  qualities,  arc  united 
in  different  proportions  in  each  individual. 

"  3d.  This  diversity  constitutes  the  original  difference  between 
one  individual  and  another. 

"  4th.  These  elements  of  his  nature,  and  their  proportions, 
are  made  by  a  power  unknown  to  the  individual,  and  conse- 
quently without  his  consent. 

"  5th.  Each  individual  comes  into  existence  within  certain 
external  circumstances,  which  act  upon  his  peculiar  original 
organization,  more  especially  during  the  early  period  of  his  life, 
and,  by  impressing  their  general  character  upon  him,  form  his 
local  and  national  character. 

"  6th.  The  influence  of  these  general  external  circumstances 
is  modified,  in  a  particular  manner,  by  the  peculiar  organiza- 
tion of  each  individual ;  and  thus  the  distinctive  character  of 
each  is  formed  and  maintained  through  life. 

"  7th.  No  infant  has  the  power  of  deciding  at  what  period  of 
time,  or  in  what  part  of  the  world,  he  shall  come  into  existence 
— of  what  parents  he  shall  be  born — in  what  religion  he  shall 


604  PRACTICAL  CHRISTIAN  SOCIALISM. 

be  trained — what  manners,  customs,  or  habits,  shall  be  given 
to  him — or  by  what  other  external  circumstances  he  shall  be 
surrounded,  from  birth  to  death. 

"  8th.  Each  individual  is  so  organized,  that,  when  young,  he 
may  be  made  to  receive  either  true  ideas  derived  from  a  knowl- 
edge of  facts,  or  false  notions  derived  from  the  imagination, 
and  in  opposition  to  facts. 

"  9th.  Each  individual  is  so  organized,  that  he  must  necessa- 
rily become  irrational  when  he  is  made  from  infancy  to  receive, 
as  truths,  false  fundamental  notions ;  and  can  only  become 
truly  rational  when  he  shall  be  made  to  receive  true  fundament- 
al principles,  without  any  admixture  of  error. 

"  10th.  Each  individual  is  so  organized  that,  when  young, 
he  may  be  trained  to  acquire  injurious  habits  only,  or  benefi- 
cial habits  only,  or  a  mixture  of  both. 

"  llth.  Each  individual  is  so  organized,  that  he  must  believe 
according  to  the  strongest  conviction  that  is  made  upon  his 
mind ;  which  conviction  cannot  be  given  to  him  by  his  will,  nor 
be  withheld  by  it. 

"  12th.  Each  individual  is  so  organized  that  he  must  like  that 
which  is  pleasant  to  him,  or  which,  in  other  words,  produces 
agreeable  sensations  in  him ;  and  dislike  that  which  is  unpleas- 
ant to  him,  or  which,  in  other  words,  produces  in  him  disagree- 
able sensations ;  and  he  cannot  know  previous  to  experience, 
what  particular  sensations  new  objects  will  produce  on  any  one 
of  his  senses. 

"  13th.  Each  individual  is  so  organized,  that  his  feelings  and 
his  convictions  are  formed  for  him,  by  the  impressions  which 
circumstances  produce  upon  his  individual  organization. 

"  14th.  Each  individual  is  so  organized,  that  his  will  is  form- 
ed for  him  by  his  feelings,  or  his  convictions,  or  both ;  and  thus 
his  whole  character — -physical,  mental,  and  moral — is  formed  inde- 
pendently of  himself 

"  15th.  Each  individual  is  so  organized,  that  impressions, 
which  at  their  commencement,  and  for  a  limited  time,  produce 
agreeable  sensations,  will,  if  continued  without  intermission 
beyond  a  certain  period,  become  indifferent,  disagreeable,  and 
ultimately  painful. 


SUPERIOKITY  TO  OTHER  SYSTEMS.  505 

"16th.  Each  individual  is  so  organized,  that  when,  beyond  a 
certain  degree  of  rapidity,  impressions  succeed  each  other,  they 
dissipate,  weaken,  and  otherwise  injure,  his  physical,  mental, 

or  moral  powers,  and  diminish  his  enjoyment. 

\ 

"17th.  Each  individual  is  so  organized,  that  his  highest  health, 
his  greatest  progressive  improvement,  and  his  permanent  hap- 
piness, depend  upon  the  .due  cultivation  of  all  his  physical, 
intellectual,  and  moral  faculties,  or  elements  of  his  nature — 
upon  their  being  called  into  action  at  a  proper  period  of  life — 
and  being  afterward  temperately  exercised,  according  to  his 
strength  and  capacity." 

"  18th.  Each  individual  is  so  organized,  that  he  is  made  to 
receive  what  is  commonly  called  a  bad  character,  when  he  has 
been  placed  from  birth  amid  the  most  unfavorable  circumstan- 
ces. 

"  19th.  Each  individual  is  so  organized,  that  he  is  made  to 
receive  a  medium  character,  when  he  has  been  created  with  a 
favorable  proportion  of  the  elements  of  his  nature,  and  has  been 
placed,  from  birth,  amid  unfavorable  circumstances  : — 

"  Or,  when  he  has  been  created  with  an  unfavorable  propor- 
tion of  these  elements,  and  when  the  external  circumstances 
in  which  he  is  placed  are  of  a  character  to  impress  him  with 
favorable  sensations  only : — 

"  Or,  when  he  has  been  created  with  a  favorable  proportion 
of  some  of  these  elements,  and  an  unfavorable  proportion  of 
others ;  and  has  been  placed,  through  life,  in  varied  external 
circumstances,  producing  some  good  and  some  evil  sensations. 
This  compound  has  hitherto  been  the  general  lot  of  mankind. 

"  20th.  Each  individual  is  so  organized,  that  he  is  made  to 
jceive  a  superior  character,  when  his  original  constitution  con- 
tains the  best  proportion  of  the  elements  of  human  nature,  and 
when  the  circumstances  which  surround  him  from  birth,  and 
through  life,  are  of  a  character  to  produce  superior  sensations 
only ;  or,  in  other  words,  when  the  laws,  institutions,  and  cus- 
toms, under  which  he  lives,  are  all  in  unison  with  the  laws  of 
his  nature. 

64 


506  PRACTICAL  CHRISTIAN  SOCIALISM. 

"  These  arc  fundamental  laws  of  nature,  not  of  man's  inven- 
tion; they  exist  without  his  knowledge  or  consent ;  they  change 
not  by  any  effort  he  can  make;  and,  as  they  proceed  solely 
from  a  cause  unknown  and  mysterious  to  him,  they  are  divine 
laws  in  the  only  correct  sense  in  which  that  term  can  be  ap- 
plied. These  laws,  considered  separately  and  unitedly,  and 
viewed  in  all  their  bearings  and  consequences,  form  a  perfect 
foundation  for  a  true  Moral  Science — for  that  science,  the 
knowledge  of  which  is  necessary  to  secure  the  happiness  of 
mankind." — New  Moral  World,  pp.  1 — 3. 

Inq.  Well,  this  is  certainly  strong  meat  in  the  line  of  Cir- 
cumstantialism  and  Necessarianism.  It  makes  a  clean  sweep 
of  all  human  responsibility.  According  to  these  fundamentals^ 
it  seems  that  every  human  being  is  absolutely  necessitated  to 
be  precisely  in  the  circumstances  he  actually  is,  to  be  precisely 
what  he  is,  in  propensity,  intellect  and  moral  quality ;  to  act,  to 
speak,  to  will,  to  think,  to  believe,  to  hope,  to  fear,  to  love,  to 
hate,  and  to  feel  precisely  as  he  does.  The  weak  and  ignorant 
are  thus  necessitated  ;  likewise  the  strong  and  intelligent ;  the 
lower  classes,  and  the  upper  classes ;  families,  communities, 
nations,  society,  the  race.  There  is  no  moral  responsibility 
whatsoever  in  mankind.  No  one  can  justly  be  condemned,  or 
approved,  or  morally  commanded,  in  any  case.  All  are  animal 
puppets  on  the  stage,  moved  by  causes,  forces  and  influences 
over  which  they  have  no  more  control  than  they  originally  had 
over  those  that  brought  them  into  existence.  Is  this  Owen- 
ism  ? 

Ex.  It  is.  I  asked  him  in  one  of  our  interviews,  if  he  would 
not  yield  somewhat  in  respect  to  his  Circumstantialism ;  if  he 
would  not  admit  that  man  is  in  some  degree  a  morally  respon- 
sible being  according  to  talents,  light  and  advantages.  lie 
mildly  but  firmly  answered,  that  he  could  not  yield  one  iota. 
I  then  told  him  frankly  that  I  must  radically  dissent  from  his 
doctrine  on  this  point.  I  was  willing  to  concede  that  all  man- 
kind are  somewhat  creatures  of  circumstances,  that  many  are 
largely  so,  and  that  some  are  so  to  an  extent  which  almost  if 
not  quite  precludes  moral  responsibility;  but  that  I  must  hold 
the  vast  majority  accountable  in  various  degrees  according  f< 


SUPERIORITY  TO  OTHER  SYSTEMS.  507 

talent,  position  and  privileges  ;  always  making  allowance  for 
circumstances  obviously  beyond  their  control.  But  Mr.  Owen 
would  make  no  compromises  of  this  nature.  He  abhors  the  old 
extreme  of  ab solute  moral  responsibility,  and  in  running  away 
from  it  cannot  stop  short  of  the  opposite  extreme,  absolute  irre- 
sponsibility. I  believe  the  truth  lies  between  these  extremes. 

Inq.  So  do  I ;  and  I  am  curious  to  learn  how  Mr.  Owen  pro- 
poses to  effect  a  reorganization  of  society  on  such  a  foundation. 

Ex.  You  must  not  expect  such  philosophers  to  be  consistent 
with  their  metaphysical  tenets.  If  they  were,  they  would  be 
stricken  with  moral  paralysis  at  once,  and  leave  mankind  to 
be  disposed  of  by  those  uncontrollable  complex  influences 
which  have  hitherto  determined  their  experiences.  You  shall 
see  that  Mr.  Owen  proceeds  exactly  as  if  society  and  its  rulers 
could  take  command  of  circumstances  and  set  the  world  right 
forthwith.  I  will  read  you  an  extract  from  the  opening  of  his 
Second  Part : 

"  The  Principles  of  Society. 

"  The  elements  of  the  science  of  society,  or  the  social  state 
of  man,  contain — 

"  1st.  A  knowledge  of  the  principles,  and  their  application  to 
practice,  of  the  laws  of  human  nature ;  laws  derived  from 
demonstrable  facts,  and  which  prove  man  to  be  a  social  being. 

"  2d.  A  knowledge  of  the  principles  and  practice  of  the  best 
mode  of  producing  in  abundance  the  most  beneficial  necessa- 
ries and  comforts  for  the  support  and  enjoyment  of  human  life. 

"  3d.  A  knowledge  of  the  principles  and  practice  of  the  best 
mode  of  distributing  these  productions  beneficially  for  all. 

"  4th.  A  knowledge  of  the  principles  and  practices  by  which 
to  form  the  new  combination  of  circumstances  for  training  the 
infant  to  become,  at  maturity,  the  most  rational  being. 

"  5th.  A  knowledge  of  the  principles  and  practice  by  which 
to  govern  man  under  these  new  arrangements  in  the  best  man- 
ner, as  a  member  of  the  great  family  of  man. 

"  6th.  A  knowledge  of  the  principles  and  practice  for  uniting 
in  one  general  system,  in  due  proportions,  these  several  parts 


508  PRACTICAL  CHRISTIAN  SOCIALISM. 

of  the  science  of  society ;  to  effect  and  secure,  in  the  best 
manner  for  all,  the  greatest  amount  of  permanent  benefits  and 
enjoyments,  with  the  fewest  disadvantages. 

"  Without  a  knowledge  of  the  principles  of  these  elements, 
in  their  whole  extent,  as  a  foundation  for  the  future  fabric  of 
society,  it  will  be  unavailing  and  useless  to  commence  practical 
measures.  These  elements  form  the  architectural  materials 
with  which  to  build  up  a  new  state  of  human  existence ;  and 
without  a  distinct  knowledge  of  this  outline,  the  builder  will 
be  wholly  at  a  loss  how  to  proceed  with  the  superstructure." — 
Ib.  p.  43. 

Inq.  These  knowledges  are  certainly  very  desirable  and  very 
important.  But  what  has  any  man  or  class  of  men  to  do  in 
the  premises  ?  If  Mr.  Owen  has  been  necessitated  to  discover 
and  communicate  these  knowledges,  it  is  well ;  he  could  not 
do  otherwise.  If  the  world,  or  society  in  any  part  of  the  world, 
shall  be  necessitated  to  accept  and  act  in  accordance  with  them, 
that  too  will  be  well ;  they  cannot  do  otherwise.  But  if  few 
or  none  are  so  necessitated,  what  then  ?  Will  not  that  also  be 
well  ?  Who  will  be  in  fault  ?  Not  man,  certainly.  Will  cir- 
cumstances be  blameable  ?  Will  Nature  ?  And  if  either,  where 
is  the  remedy  ? 

Ex.  These  are  inexplicabilities,  for  which  I  possess  no  ade- 
quate solvent. 

Inq.  Well,  let  them  pass.     Please  proceed. 

Ex.  In  his  Third  Part  Mr.  Owen  treats  of  the  general  con- 
ditions necessary  to  happiness ;  which  are  thus  stated  : 

"  1st.  The  possession  of  a  good  organization,  physical,  men- 
tal, and  moral. 

"  2d.  The  power  of  procuring  at  pleasure  whatever  is  neces- 
sary to  preserve  the  organization  in  the  best  state  of  health. 

"  3d.  The  best  education,  from  birth  to  maturity,  of  the  phys- 
ical, intellectual,  and  moral  powers,  of  all  the  population. 

"  4th.  The  inclination  and  means  of  promoting  continually 
the  happiness  of  our  fellow  beings. 

"  5th.  The  inclination  and  means  of  continually  increasing 
our  stock  of  knowledge. 

"  6th.  Tli£  power  of  enjoying  the  best  society ;  and  more 


SUPERIORITY  TO  OTHER  SYSTEMS.  509 

especially  of  associating  at  pleasure  with  those  for  whom  we 
are  compelled  to  feel  the  most  regard  and  greatest  affection. 

"  7th.  The  means  of  traveling  at  pleasure. 

"  8th.  The  absence  of  superstition,  supernatural  fears,  and 
the  fear  of  death. 

"  9th.  Full  liberty  of  expressing  our  thoughts  upon  all  sub- 
jects. 

"  10th.  The  utmost  individual  freedom  of  action,  compatible 
with  the  permanent  good  of  society. 

"  llth.  To  have  the  character  formed  for  us  to  express  the 
truth  upon  all  occasions,  and  to  have  pure  charity  for  the  feel- 
ings, thoughts,  and  conduct,  of  all  mankind,  and  a  sincere  good 
will  for  every  individual  of  the  human  race. 

"  12th.  To  reside  in  a  society  whose  laws,  institutions,  and 
arrangements,  -well  organized,  and  well  governed,  are  all  in 
unison  with  the  laws  of  human  nature.  And 

"  Lastly,  to  know  that  all  that  have  life  are  as  happy  as  their 
natures  will  admit,  but  especially  all  of  the  human  race." — Ib. 
p.  75. 

Inq.  These  are  excellent  conditions  to  propose,  labor  for  and 
establish;  provided  human  beings  of  any  class  could  be  ap- 
pealed to  as  at  all  morally  responsible  in  the  matter.  Bat  since 
this  is  not  the  case,  according  to  the  social  system  now  under 
examination,  I  see  not  but  we  must  take  things  quietly  as  they 
come.  Man  can  do  nothing  but  what  he  is  necessitated  to  do. 
Does  Mr.  Owen  acknowledge  the  existence  of  a  God,  or  re- 
sponsible First  Cause  ?  If  so,  we  may  look  to  Him  as  the  real 
author  of  all  that  takes  place.  Then,  if  He  orders  all  things 
for  the  best,  we  may  rest  easy  to  take  whatever  transpires. 
But  if  even  He  acts  by  necessitation  of  complex  uncontrollable 
influences,  we  may  as  well  give  up  in  despair.  At  any  rate, 
our  thinking  and  worriation  will  be  useless. 

Ex.  Mr.  Owen's  views  of  Religion  are  developed  in  his 
Fourth  Part,  and  are  as  follows  : 

"Principles  and  Practice  of  the  Rational  Religion. 

"  1st.  That  all  facts  yet  known  to  man  indicate  that  there  is 
an  external  or  an  internal  cause  of  all  existences,  by  the  fact  of 


510  PRACTICAL   CHRISTIAN  SOCIALISM. 

their  existence;  that  tin's  fill -pervading  cause  of  motion  and 
change  in  the  universe,  is  that.  Incomprehensible  Power,  whirl i 
the  nations  of  the  world  have  called  God,  Jehovah,  Lord,  <Vc., 
&c. ;  bnt  that  the  facts  are  yet  unknown  to  man  which  define 
what  that  hitherto  Incomprehensible  Power' is. 

"2<1.  That  it  is  a  law  of  Nature  obvious  to  our  senses,  that 
the  internal  and  external  character  of  all  that  have  life  upon 
the  earth,  is  formed  for  them  and  not  by  them ;  that  in  accord- 
ance with  this  law,  the  internal  and  external  character  of  man 
is  formed  FOR  him,  and  not  BY  him;  and  that  the  knowledge  of 
tli is  fact,  with  its  all-important  consequences,  will  necessarily 
create  in  every  one  a  new,  sublime,  and  pure  spirit  of  charity 
for  the  convictions,  feelings,  and  conduct  of  the  human  race, 
and  dispose  them  to  be  kind  to  all  that  have  life — seeing  that 
this  varied  life  is  formed  by  the  same  Incomprehensible  Power 
that  has  created  human  nature,  and  given  man  his  peculiar 
faculties. 

"  3d.  That  it  is  man's  highest  interest  to  acquire  an  accurate 
knowledge  of  those  circumstances  which  produce  EVIL  to  the 
human  race,  and  of  those  which  produce  GOOD  ;  and  to  exert  all 
his  powers  to  remove  the  former  from  society,  and  to  create 
around  it  the  latter  only. 

"  4th.  That  this  invaluable  practical  knowledge  can  be  ac- 
quired solely  through  an  extensive  search  after  truth,  by  an 
accurate,  patient,  and  unprejudiced  inquiry  into  facts  as  devel- 
oped by  Nature. 

"  5th.  That  man  can  never  attain  to  a  state  of  superior  and 
permanent  happiness,  until  he  shall  be  surrounded  by  those 
external  circumstances  which  will  train  him,  from  birth,  to  feel 
pure  charity  and  sincere  affection  toward  the  whole  of  his  spe- 
cies— to  speak  the  truth  only,  on  all  occasions — and  to  regard 
with  a  merciful  and  kind  disposition  all  that  has  life. 

"  6th.  That  such  superior  knowledge  and  feelings  can  never 
be  given  to  man  under  those  institutions  of  society  which  have 
been  founded  on  the  mistaken  supposition  that  man  forms  his 
feelings  and  cour/c/'/ons  by  his  //•///,  and,  therefore,  has  merit  or 
demerit,  or  deserves  praise  or  blame,  or  reward  or  pnnishment 
for  them. 


SUPERIORITY  TO  OTHER  SYSTEMS.  511 

"7th.  That  under  institutions  formed  in  accordance  with  the 
Rational  System  of  Society,  this  superior  knowledge,  and  these 
superior  dispositions,  may  be  given  to  the  whole  of  the  human 
race,  without  chance  of  failure,  except  in  case  of  organic 
disease. 

"  8th.  That  in  consequence  of  this  superior  knowledge,  and 
these  superior  dispositions,  the  contemplation  of  Nature  will 
create  in  every  mind,  feelings  of  high  adoration,  too  sublime 
and  pure  to  be  expressed  in  forms  or  words,  for  that  Incompre- 
hensible Power  which  acts  in  and  through  all  Nature,  everlast- 
ingly composing,  decomposing,  and  recomposing  the  material 
of  the  universe,  producing  the  endless  variety  of  life,  of  mind, 
and  of  organized  form. 

"  9th.  That  the  practice  of  the  Rational  Religion  will  there- 
fore consist  in  promoting,  to  the  utmost  of  'our  power,  the  well- 
being  and  happiness  of  every  man,  woman,  and  child,  without 
regard  to  their  class,  sect,  party,  country,  or  color ;  and  its  Wor- 
ship, in  those  inexpressible  feelings  of  wonder,  admiration,  and 
delight,  which,  when  man  is  surrounded  by  superior  circum- 
stances only,  will  naturally  arise  from  the  contemplation  of  the 
infinity  of  space,  of  the  eternity  of  duration,  of  the  order  of 
the  universe,  and  of  that  Incomprehensible  Power,  by  which 
the  atom  is  moved,  and  the  aggregate  of  Nature  is  governed." 
Ib.  pp.  117,  118. 

Inq.  Here  are  some  grand  and  good  ideas  strangely  crystalizcd 
in  the  philosophical  ice  with  which  they  are  blended.  It  seems 
then,  that  there  is  an  Unknown  God,  "  everlastingly  composing, 
decomposing  and  re  composing  the  material  of  the  universe, 
producing  the  endless  variety  of  life,  of  mind,  and  of  organized 
form ;"  whom  we  shall  truly  worship  in  the  works  of  nature 
when  we  are  rightly  circumstanced.  When  will  this  be  ? 
Does  God  arrange  circumstances  ?  So  it  would  seem.  Why 
then  are  circumstances  ever  wrong  ?  Does  God  err  ?  If  not, 
the  circumstances  of  mankind  must,  for  the  time,  always  be 
just  right.  But  if  God  errs,  where  is  our  hope  of  a  better  fu- 
ture ?  It  appears  too,  that  man  ought  to  "  exert  all  his  powers" 
to  remove  bad  circumstances  and  create  good  ones  ;  and  that 
the  world  will  inevitably  be  miserable  till  circumstMiicos  are 


512  PRACTICAL  CHRISTIAN  SOCIALISM. 

radically  amended.  But  what  power  has  man  to  do  any  thing 
at  all,  otherwise  than  he  is  continually  necessitated  to  do  ?  I 
see  not.  Man  has  no  responsibility  in  the  matter.  If  God 
has,  he  will  answer  to  himself,  not  to  man,  for  all  his  short 
comings.  I  am  in  the  same  labyrinth  as  before. 

Ex.  Nor  can  I  help  you  out  now  any  better  than  then.  It 
seems  that  mankind  are  in  a  lamentable  condition  of  body, 
mind  and  society,  and  that  they  greatly  need  relief.  But  who 
is  in  fault,  or  who  can  afford  relief,  unless  it  be  the  Unknown 
God,  is  riot  apparent.  And  if  the  fault  is  in  the  Supreme 
Causator,  it  does  not  appear  how  poor  necessitated  man  can  do 
any  thing  to  help  himself.  If  he  can,  and  yet  will  not,  he  is 
very  much  to  be  blamed.  But  Mr.  Owen  declares  man  to  be 
no  subject  of  blame  or  praise.  So  we  must  make  the  best  of  a 
hard  case. 

Inq.  Leaving  Mr.  Owen's  philosophy,  metaphysics  and  re- 
ligion, I  should  like  to  obtain  a  clear  view  of  his  proposed  social 
polity. 

Ex.  In  his  Sixth  Part  he  presents  a  full  exposition  of  his 
Constitutional  polity.  I  will  read  you  his 

"  General  Constitution  for  the  government  of  the  Human  Race 
under  the  Rational  System  of  Society. 

"  This  code  is  based  upon,  and  emanates  from,  the  now  ascer- 
tained fundamental  laws  of  human  nature  ;  namely, 

"  1.  That  individual  man  forms  no  part  of  his  physical, 
mental,  or  moral  organization,  or  character. 

"  2.  That  he  must  feel  pleasure  or  pain,  love  or  hatred,  as 
his  natural  organization  and  educated  character  compel  him  to 
feel.  And — 

"  3.  That  he  must  believe  in  obedience  to  the  strongest  im- 
pressions made  upon  his  mind. 

"  Man  cannot,  therefore,  be  responsible  to  man  in  a  rational 
state  of  society,  for  his  feelings,  thoughts,  or  actions ;  but  he 
will  ever  be  guided  aright  by  the  pleasure  or  pain  which,  by 
nature,  he  is  compelled  to  experience  through  his  feelings  and 
thoughts,  and  from  his  actions. 


SUPERIORITY  TO  OTHER  SYSTEMS.  513 

"  The  following  laws  are  in  accordance  with  those  of  nature  : 
"Universal  Laws. 

"  1.  All  shall  have  liberty  to  express  their  opinions  upon  all 
subjects,  as  nature  compels  them  to  be  received  by  the  strong- 
est impressions  made  upon  the  mind. 

"  2.  No  one  shall  have  any  other  power,  than  by  fair  argu- 
ment, to  control  the  opinions  or  belief  of  another. 

"  3.  No  praise  or  blame,  no  merit  or  demerit,  no  reward  or 
punishment,  shall  be  awarded  for  any  opinions  or  belief. 

"  4.  But  as  the  human  race  has  been  made  to  become  vari- 
ously superstitious  over  the  world,  all  shall  have  equal  right  to 
express  their  opinions  respecting  the  Incomprehensible  Power 
which  moves  the  atom  and  controls  the  universe,  and  to  wor- 
ship that  Power  under  any  name  or  form,  or  in  any  manner 
agreeable  to  their  consciences ;  not  interfering  with  the  equal 
rights  of  others. 

"  5.  All  shall  be  equally  provided,  through  life,  with  the  best 
of  every  thing  for  human  nature,  by  public  arrangements ; 
which  arrangements  shall  give  the  best  known  direction  to  the 
industry  and  talents  of  every  one. 

"  6.  All  shall  be  educated,  from  infancy  to  maturity,  in  the 
best  manner  known  at  the  time. 

"  7.  All  shall  pass  through  the  same  general  routine  of  edu- 
cation, domestic  teaching,  and  employment. 

"  8.  All  children,  from  their  birth,  shall  be  under  the  special 
care  of  the  community  of  families  in  which  they  are  born ;  but 
their  parents  shall  have  free  access  to  them  at  all  proper  times, 
so  as  not  to  interfere  in  the  formation  of  a  superior  character 
for  them. 

"  9.  All  children  in  the  same  community  shall  be  trained  and 
educated  together,  as  children  of  the  same  family,  without  par- 
tiality ;  and  shall  be  early  taught  the  fundamental  principles  of 
their  nature,  and  how  to  apply  them,  on  all  occasions,  consist- 
ently to  practice. 

"  10.  All  shall  be  encouraged   from  birth  to  express  their 
feelings  and  convictions  only ;  or,  in  other  words,  to  speak  the 
truth  solely  on  all  occasions. 
65 


514  PEACTICAL  CHRISTIAN  SOCIALISM. 

"  11.  All,  of  both  sexes,  to  have  equal  education,  rights, 
privileges,  and  personal  liberty ;  the  union  or  marriage  of  the 
sexes  to  arise  from  the  general  sympathies  and  natural  feelings 
of  affection,  uninfluenced  by  artificial  distinctions. 

"  12.  Under  the  Rational  System  of  society — after  the  chil- 
dren have  been  trained  to  acquire  new  habits  and  new  feelings, 
derived  from  the  laws  of  human  nature — there  shall  be  no 
useless  private  property. 

"  13.  As  soon  as  the  members  of  these  families  shall  have 
been  educated  from  infancy  in  a  knowledge  of  the  laws  of 
their  nature,  and  to  apply  them  rationally  to  practice,  and  sur- 
rounded by  circumstances  in  unison  with  those  laws,  there  shall 
be  no  other  individual  punishment  or  reward  than  the  wise  and 
benevolent  punishments  and  rewards  of  nature. 

"14.  Society  to  be  formed  of  a  union  of  single  families  into 
communities,  or  associations  of  men,  women,  and  children,  in 
the  usual  proportions,  with  not  less  than  about  five  hundred, 
nor  more  than  from  two  thousand  to  three  thousand. 

"  15.  As  these  family  unions  increase  in  number,  unions  of 
them  shall  be  formed  for  local  and  general  purposes,  in  tens, 
hundreds,  thousands,  &c.,  according  to  the  less  or  more  extend- 
ed objects  and  interests  which  shall  require  their  consideration 
and  direction. 

"  16.  Each  of  these  associated  families  shall  possess  in  per- 
petuity around  it  land  sufficient  for  the  support,  forever,  of  all 
its  members,  even  when  it  shall  contain  the  maximum  in  num- 
ber. 

"  17.  These  communities  shall  be  so  arranged  as  to  give  to 
all  the  members  of  each  of  them,  as  nearly  as  possible,  the 
same  advantages,  and  to  afford  the  most  easy  communication 
with  each  other. 

"  18.  Each  community  shall  be- governed  in  its  home  depart- 
ment by  a  general  council,  composed  of  all  its  members  be- 
tween the  ages  of  thirty  and  forty ;  and  each  department  shall 
be  under  the  immediate  direction  of  a  committee  formed  of 
members  of  the  general  council,  chosen  by  the  latter,  in  the 
order  to  be  determined  upon ;  and  in  its  external  or  foreign  af- 
fairs, by  all  its  members  from  forty  to  sixty  years  of  age. 


SUPERIORITY  TO  OTHER  SYSTEMS.  516 

"  19.  After  all  the  members  of  the  community  shall  have 
been  rendered  capable  of  taking  their  full  share  of  the  duties 
in  the  general  council  of  government,  there  shall  be  no  selec- 
tion or  election  of  any  individuals  to  the  governing  councils, 
either  in  the  home  or  foreign  department. 

"  20.  All  the  members,  at  thirty  years  of  age,  who  shall  have- 
been  trained  from  infancy  in  the  communities,  shall  be  officially 
called  upon  to  undertake  their  full  share  of  the  duties  of  man- 
agement in  the  home  department;  and  at  forty  they  will  be 
officially  called  upon  to  undertake  the  duties  of  the  external  or 
foreign  department ;  and  at  sixty  they  will  be  excused  from 
officially  attending  to  them. 

"21.  The  duties  of  the  general  council  of  the  home  depart- 
ment shall  be,  to  govern  all  the  circumstances  within  the 
boundaries  of  its  community — to  organize  the  various  depart- 
ments of  its  production,  distribution,  and  formation  of  character 
— to  remove  all  those  circumstances  the  least  favorable  to 
happiness,  and  to  replace  them  with  the  best  that  can  be 
devised  among  themselves,  or  of  which  they  can-  obtain  a 
knowledge  from  other  communities.  The  duties  of  the  gen- 
eral council  of  the  external  or  foreign  department  will  be,  to 
receive  visitors  or  delegates  from  other  associations  or  commu- 
nities— to  commuicate  with  other  similar  associations — to  visit 
and  arrange  with  them  the  best  means  of  forming  roads  and 
conveying  surplus  produce  to  each  other — to  travel,  to  give  and 
receive  information  of  inventions,  improvements,  and  discove- 
ries, and  of  every  other  kind  useful  to  promote  the  happiness 
of  society  ;  and  also  to  regulate  and  assist  in  the  establishment 
of  new  associations,  composed  of  the  surplus  population  of  the 
community  from  among  themselves,  and  to  send  delegates  to 
the  circle  of  communities  to  which  their  community  shall  be 
attached. 

"  22.  The  general  councils,  home  and  foreign,  shall  have  full 
power  of  government  in  all  things  under  their  direction,  as  long 
as  they  shall  act  in  unison  with  the  laws  of  human  nature, 
which  laws  shall  be  their  sole  guidance  on  all  occasions. 

"  23.  All  individuals  trained,  educated,  and  placed  in  con- 
formity with  the  laws  of  their  nature,  must,  of  necessity,  at  all 


516  PHACTICAL   CHKISTIAN  SOCIALISM. 

times  think  and  act  rationally,  except  they  shall  become  physi- 
cally, mentally,  or  morally  diseased ;  in  which  case  the  council 
shall  remove  them  into  the  hospital  for  bodily  or  mental  or 
moral  invalids,  where  they  shall  remain  until  they  shall  be  re- 
covered by  the  mildest  treatment  that  can  effect  their  cure. 

"  24.  The  council,  whenever  it  shall  be  necessary,  shall  call 
to  its  aid  the  practical  abilities  and  advice  of  any  of  the  mem- 
bers not  in  the  council. 

"  25.  If  the  general  council  should  ever  attempt  to  contravene 
the  laws  of  human  nature,  which  is  scarcely  possible,  the  elders 
of  the  family  who  have  passed  the  councils,  shall  call  a  general 
meeting  of  all  the  members  of  the  community  between  sixteen 
and  thirty  years  of  age  who  have  been  trained  within  it.  This 
meeting  shall  calmly  and  patiently  investigate  the  conduct  of 
the  general  council,  and  if  a  majority  of  the  young  and  old 
shall  determine  that  they  have  acted,  or  attempted  to  act,  in 
opposition  to  these  laws,  the  general  government  shall  devolve 
upon  the  members  of  the  community  who  have  passed  the 
councils,  and  are  above  sixty  years  of  age,  united  with  those 
who  have  not  entered  the  council,  and  are  between  twenty  and 
thirty  years  of  age.  It  is  scarcely  possible  to  conceive,  that 
men  and  women  trained  to  be  rational  beings  from  their  birth, 
should  render  it  necessary  to  resort  to  the  application  of  this 
clause ;  but  if  required,  it  can  only  be  for  a  short  period  of 
temporary  application. 

"  All  other  differences  of  every  description,  if,  indeed,  it  be 
possible  for  any  to  exist  in  these  families,  shall  be  immediately 
determined,  and  amicably  adjusted  between  the  parties,  by  the 
decision  of  the  majority  of  the  three  senior  members  of  the 
foreign  council :  except  when  the  difference  shall  exist  between 
members  of  the  councils ;  when  it  shall  be,  in  like  manner, 
determined  by  the  three  members  who  have  last  passed  the 
councils. 

"  When  the  human  race  shall  be  trained  from  birth  in  strict 
consistency  with  the  three  great  fundamental  laws  of  human 
nature ;  shall  be  placed  in  external  circumstances  in  accordance 
with  those  laws,  and  shall  be  classified  and  employed  accord- 
ing to  age,  there  will  be  no  necessity  for  any  other  laws  than 


SUPERIORITY  TO  OTHER  SYSTEMS.  617 

tlie  twenty-five  now  enumerated  and  explained.  During  the 
transition  state  from  irrationality  to  rationality,  regulations  in 
conformity  with  these  laws  will  be  required ;  but  when  all  shall 
be  educated  from  birth  to  be  rational  beings,  they  will  under 
every  change  of  circumstances,  and  on  all  occasions,  without 
additional  laws,  act  rationally." — Ib.  pp.  227 — 230. 

Inq.  Much  in  this  constitutional  polity  is  worthy  of  all 
acceptation.  It  is  highly  suggestive  throughout.  But  I  am 
still  querying  how  the  author  of  such  a  system  expected  it 
would  ever  be  actualized  ? 

Ex.  Mr.  Owen  has  always  cherished  the  most  sanguine  hope 
that  his  social  system  would  soon  be  adopted  and  carried  into 
effect  by  the  most  civilized  nations  of  the  world,  and  ere  long 
by  the  whole  human  race.  He  seems  now  to  be  more  sanguine 
than  ever.  He  deems  it  impossible  that  the  progress  of  knowl- 
edge should  advance  much  farther  in  the  civilized  world 
without  necessitating  the  desired  social  revolution.  Ignorance 
has  necessitated  all  the  evil  in  society  thus  far  ;  knowledge 
will  speedily  necessitate  all  the  good  he  proposes  in  its  reor- 
ganization. I  will  present  you  an  extract  from  his  Seventh 
Part,  which  shows  what  he  expects  and  demands.  He  says  : 

"  The  question  then,  which  the  human  race  has  now  to  de- 
cide is,  whether  they  will  persevere  in  maintaining  a  system 
based  on  ignorance  of  human  nature,  and  therefore  false  and 
irrational,  requiring  the  continual  maintenance  and  re-creation 
of  inferior  circumstances  for  the  lower  class,  and  never  having 
better  than  very  mixed  circumstances  for  the  middle  and  upper 
classes  ;  and  many  of  these  circumstances  creating  continually 
injustice,  oppression,  and  cruelty  of  the  upper  upon  the  middle 
and  lower,  and  of  the  middle  upon  the  lower  class  ? 

"  There  can  be  no  doubt  that,  as  soon  as  the  public  mind 
can  be  imbued  with  one  clear  rational  view  of  society,  it  will 
decide  upon  having  the  principles  of  nature  for  its  foundation, 
its  organization  in  accordance  with  those  principles,  and  arrang- 
ed in  accordance  with  the  unity  attractive,  instead  of  the  indi- 
vidual repulsive  arrangements  of  society  ;  its  classification,  the 
classification  of  age,  in  order  that  all  the  external  circumstan- 
ces may  be  superior  around  all  of  the  human  race. 


518  PRACTICAL   CHRISTIAN  SOCIALISM. 

"  What  then  does  the  Rational  System  of  Society  now 
require  for  the  creation  of  these  superior  circumstances,  from 
those  who  govern  the  most  powerful  and  influential  nations  of 
the  world?  Simply, 

"  1st.  That  they  should  unite,  for  their  own  safety  and  hap- 
piness, and  for  the  safety  and  happiness  of  all  those  over 
whom  they  now  govern,  in  order  that  peace  and  good  will  may 
become  permanent  and  universal  over  the  earth. 

"  2d.  That  this  union  should  be  first  directed  to  form  sub- 
stantive arrangements  to  rationally  train  and  educate  physically, 
mentally,  morally,  and  practically,  every  child  that  shall  be 
born. 

"  3d.  That  it  should  form  arrangements,  connected  with  the 
preceding  arrangements,  to  permanently  employ  and  duly  ex- 
ercise, physically  and  mentally,  according  to  age,  each  of  these 
children,  as  they  advance  in  years,  during  their  lives. 

"  4th.  That  these  results,  which  will  be  for  the  eternal  hap- 
piness of  all,  through  all  ages,  can  be  effected,  and  can  only  be 
effected,  by  an  entire  change  of  society  in  principle  rfnd  prac- 
tice, throughout  all  the  ramifications  of  its  divisions — a  change 
in  its  fundamental  principles,  in  its  organization,  in  its  classifi- 
cation, in  its  education,  in  its  employment,  and  in  its  govern- 
ment. 

"  5th.  That  this  entire  change,  in  principle  and  practice,  can 
be  effected,  but  can  only  be  effected,  by  superseding  all  the 
inferior  circumstances  of  human  creation  by  the  most  superior 
that  human  knowledge  and  means  can,  when  united,  be  made, 
through  the  pure  and  genuine  spirit  of  the  Rational  System, 
to  create  for  the  permanent  happiness  of  our  race. 

"  Thus,  then,  the  SECOND  COMING  OF  TRUTH  declares  to  the 
world,  that  all  which  is  now  required  to  ensure  the  permanent 
progressive  improvement,  and  consequent  happiness  of  every 
succeeding  generation,  is, 

"  To  rationally  educate  and  employ  the  human  race,  from  Iririh 
through  life  to  death;  and  to  effect  this  change  immediately,  by 
scientifically  superseding  all  existing  human  inferior  circumstan- 
ces, by  the  most  si/jicrior  that  mankind,  united,  can  now  create. 
Or,  in  other  words,  an  organization  TO  RATIONALLY  EDUCATE 


SUPERIORITY  TO  OTHER  SYSTEMS. 


519 


AND  EMPLOY  ALL,  THROUGH  A  NEW  ORGANIZATION  OF  SOCIETY, 
WHICH  WILL  GIVE  A  NEW  EXISTENCE  TO  MAN,  BY  SURROUNDING 
HIM  WITH  SUPERIOR  CIRCUMSTANCES  ONLY. 

"  Then  let  the  capital,  skill,  and  industry  of  the  population 
of  the  world  be  now  employed,  with  energy  and  wisdom,  to 
adopt  efficient  measures  to  change  the  inferior  for  superior  cir- 
cumstances, and  to  form  a  scientific  arrangement  of  society,  to 
ensure  the  greatest  amount  of  happiness  to  all  through  every 
succeeding  generation. 

"  Education,  employment,  superior  circiimstances,  all  calculated 
to  produce  charity,  equality  according  to  age,  and  happiness 
from  birth  to  death,  for  all.  Such  will  be  a  rational  system  of 
society ;  and  it  is  THE  ONLY  REMEDY  'which  can  remove  the 
CAUSES  OF  EVIL,  and  ensure  the  attainment  of  all  that  is  GOOD 
for  man." — Ib.  pp.  264,  265. 

I  think  you  have  now  been  furnished  with  an  outline  view 
of  Robert  Owen's  social  system  sufficiently  explicit  and  ample 
to  enable  you  to  judge  of  the  comparison  I  shall  institute  be- 
tween that  system  and  mine. 

Inq.  I  presume  this  is  the  case  ;  and  I  am  greatly  obliged  to 
you  for  the  information  to  which  you  have  assisted  me. 

Ex.  You  are  always  welcome  to  such  assistance,  when  I 
have  the  power  to  impart  it.  In  our  next  Conversation  I  will 
make  my  proposed  comparisons. 


520  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION   V. 

OWENISM. — Comparison  of  the  two  social  systems  instituted  under  three 
general  heads,  as  in  the  examination  of  Fourierism — I.  Religion  and  phi- 
losophy ;  three  points  of  superiority  for  Practical  Christian  Socialism 
claimed — II.  Fundamental  principles  ;  three  points  of  superiority  claimed 
— III.  Constitutional  polity ;  five  points  of  superiority  claimed — Conclu- 
sion— Proposed  examination  of  Shakerism  in  the  next  Conversation. 

Ex.  We  are  now  met  to  examine  Mr.  Owen's  social  system 
in  comparison  with  mine,  and  I  am  to  show  wherein  I  deem 
mine  superior  to  his.  How  shall  we  proceed? 

Inq.  Very  much  in  the  way  you  did  with  Fourierism,  I 
should  say. 

Ex.  .Perhaps  this  will  be  judicious.  In  that  examination  I 
brought  out  my  main  points  under  three  general  heads,  viz : 
I.  Religion  and  philosophy.  II.  Fundamental  principles.  III. 
Constitutional  polity. 

I.  Religion  and  philosophy.  Owenism  is  essentially  a  philo- 
sophical socialism.  Mine  is  essentially  a  religious  socialism. 
Owenism  claims  to  be  in  accordance  with  true  natural  religion, 
and  to  ensure  its*  highest  manifestation.  My  kind  of  socialism 
makes  the  Christian  Religion  its  basis,  and  claims  to  be  in 
accordance  with  the  highest  philosophy.  In  this  the  two  social 
systems  are  radically  different.  One  is  born  of  philosophy; 
the  other  of  religion.  One  makes  philosophy  major,  and  relig- 
ion minor;  the  other  religion  major,  and  philosophy  minor.  I 
contend  that  my  system  is  superior  to  Owenism  in  several 
important  particulars  under  this  first  general  head. 

1.  In  making  religion  superior  to  philosophy.  The  religious 
sentiment  in  the  human  constitution  is  the  most  powerful  and 
permanent  spring  of  action.  It  is  the  sovereign  affection  of 
our  nature.  It  gives  birth  to  emotions,  feelings,  convictions, 
purposes  and  perseverances,  vastly  more  influential  than  any 
other.  It  enables  man  to  enjoy,  suffer,  and  accomplish  what 


SUPERIORITY  TO  OTHER  SYSTEMS.  521 

nothing  else  in  him  can.  All  human  history  attests  this  impor- 
tant truth.  For  this  reason  religion  ever  has  been  and  ever 
must  be  lord  of  philosophy.  Philosophy  is  of  the  head ;  relig- 
ion is  of  the  heart.  Philosophy  thinks ;  religion  feels,  wills  and 
acts.  True  religion,  with  true  philosophy  in  unison,  bears  man 
straight  onward  to  perfection.  But  what  can  philosophy  do 
without  religion  ?  What  can  it  do  against  religion  ?  It  can 
think,  speculate,  invent,  contrive  schemes,  talk,  write,  make 
books  and  amuse  its  disciples.  This  is  about  all.  But  religion 
stirs  up  the  deepest  fountains  of  human  feeling,  throws  open 
the  gates  of  the  spiritual  world,  flies  to  the  throne  of  God, 
summons  angels  from  heaven  to  the  field  of  conflict,  believes, 
hopes,  resolves,  and  opens  a  passage  through  the  RED  SEA  of 
martyrdom  to  the  promised  land.  In  one  way  or  another,  it 
triumphs  over  all  opposition,  surmounts  all  obstacles,  and  mas- 
ters all  difficulties.  It  is  even  so.  How  many  eminent  philos- 
ophers the  world  has  had !  And  how  little  have  they  done  to 
rectify  its  moral  and  social  character  !  They  have  never  been 
able  to  move  any  considerable  number  of  their  fellow  creatures 
to  undertake  great  moral  and  social  changes.  Many  of  them 
have  been  unable  to  rule  their  own  spirit  so  as  to  act  out  their 
wise  precepts.  Sometimes  they  have  zealously  arrayed  them- 
selves against  the  prevailing  religion  of  their  times.  But  even 
superstition  has  generally  proved  too  strong  for  them.  Much 
more  true  religion.  What  does  all  this  show  ?  That  philosophy 
is  naturally  the  subordinate  of  religion.  Is  it  to  be  presumed 
then,  that  any  philosophical  socialism  will  prevail  ?  Hitherto 
in  all  the  past,  philosophical  Communities  have  been  of  tran- 
sient duration,  even  with  great  worldly  advantages  in  their 
favor.  But  nearly  all  strictly  religious  Communities  have  grown 
into  permanency,  in  spite  of  very  great  temporal  disadvantages. 
How  is  this  ?  Why  is  it  so  ?  Not  because  philosophy  is  per  se 
evil ;  not  because  it  is  unnecessary  in  its  place ;  not  because  it 
is  unimportant ;  but  because  in  the  very  nature  of  things  relig- 
ion is  supreme  and  indispensable.  So  it  has  proved  to  be  in 
all  the  past.  So  it  will  prove  in  all  the  future.  Therefore,  in 
this  particular,  my  social  system  must  be  radically  superior  to 
Owenism. 

66 


622  PRACTICAL  CHRISTIAN  SOCIALISM. 

Ing.  But  have  you  not  stated  that  Owenism  claims  to  recog- 
nize, embrace  and  promote  natural  religion  ? 

Ex.  I  have ;  but  this  natural  religion  is  developed  and  pat- 
ronized by  philosophy.  It  is  made  altogether  secondary  to 
philosophy,  and  dependent  upon  it.  Am  I  not  correct  ? 

Inq.  It  so  seems ;  please  proceed. 

Ex.  I  come  then  to  another  point ;  which  is, 

2.  The  superiority  of  my  religion  to  Mr.  Owen's.  Our  re- 
spective systems  have  their  peculiar  religion,  either  primary  or 
secondary  to  philosophy.  But  there  is  a  wide  difference  be- 
tween the  Christian  Religion  of  my  system,  and  the  natural 
religion  of  his.  Look  at  the  Theology  of  his  religion.  It 
recognizes  a  great  incomprehensible  Power,  concerning  which 
man  can  learn  nothing  beyond  the  fact  of  its  mere  existence, 
and  which  he  may  call  God  or  Nature,  as  best  suits  his  taste. 
There  are  no  certain  manifestations  of  God  to  man  through 
any  Christ  or  Holy  Spirit,  no  special  divine  revelations  or 
communications,  no  possible  spiritual  communions  of  man  with 
God.  The  incomprehensible  Power  exists,  but  this  is  all.  To 
think  of  communication  with  this  Power,  of  praying  to  it,  of 
loving  it,  or  of  worshiping  it  as  a  personality,  is  superstition. 
Its  laws  are  discoverable  by  scientific  investigation  and  obser- 
vation in  creation,  not  otherwise.  It  is  well  to  contemplate  the 
works  of  nature,  to  admire,  to  wonder,  and  to  sentimentalize  ! 
So  much  for  the  theology  and  piety  of  Owenism. 

Inq.  But  if  Mr.  Owen  has  become  a  believer  in  spirit  mani- 
festations, and  of  course  in  the  conscious  personal  immortality 
of  all  human  souls,  may  not  his  theology  have  undergone  a 
corresponding  change  ? 

Ex.  Possibly ;  though  I  do  not  learn  that  it  has.  I  think  he 
has  changed  his  views  only  on  the  single  point  of  man's  con- 
tinued conscious  existence  after  death.  If  so,  he  leaves  all 
the  rest  of  his  doctrines  as  previously  propounded  to  the  world. 
I  doubt,  indeed,  if  I  am  at  liberty  to  treat  of  his  social  system 
otherwise  than  as  presented  in  his  "  Book  of  the  New  Moral 
World ;"  since  the  great  body  of  his  disciples  and  admirers  are 
not  likely  to  accept  his  new  light  as  necessarily  connected  at 
all  with  that  system. 


SUPERIORITY  TO  OTHER  SYSTEMS.  523 

Inq.  Perhaps,  as  matters  stand,  it  would  be  better  to  take 
his  system  as  it  has  been  accepted  by  the  generality  of  his 
admirers,  leaving  him  to  declare  his  own  modifications  of  it 
for  himself. 

Ex.  I  think  this  my  safest  course.  Well  then,  you  have 
before  you  his  theology,  such  as  it  is,  with  no  basis  for  piety 
whatsoever.  Need  I  contrast  the  theology  of  the  Christian 
Religion,  as  I  have  elucidated  it,  with  his,  to  show  its  superi- 
ority ?  Contemplate  for  a  moment  the  Infinite  Father,  the 
Christ,  the  Holy  Spirit,  the  divine  attributes  and  revelations, 
the  divine  laws  and  government,  the  worship,  love  and  confi- 
dence due  from  man — the  entire  theology  and  piety  of  my 
system.  I  will  not  recapitulate,  nor  expatiate.  The  superiority 
must  be  obvious  to  all  right  thinking  minds. 

Inq.  I  think  your  claim  of  superiority  undeniable  in  respect 
to  theology  and  piety.  But  how  is  it  in  respect  to  philanthropy 
and  morality  ?  Mr.  Owen  goes  strongly  against  all  falsehood, 
hatred,  persecution  and  intolerance.  He  insists  on  perfect 
truth  and  good  will  between  mankind — on  mutual  toleration  of 
differences  and  the  exercise  of  universal  charity.  I  presume 
his  friends  will  claim  that  his  system  transcends  yours  in  lib- 
erality. 

Ex.  I  trust  there  is  nothing  good,  in  the  philanthropy,  moral- 
ity or  charity  of  his  religion,  which  is  not  even  more  abundant 
in  mine.  But  I  am  sure  there  is  much  of  moral  principle, 
order  and  consistency  in  mine  that  cannot  be  found  in  his. 
He  begins  by  denying  to  man  every  particle  of  moral  agency 
and  religious  obligation ;  making  him  absolutely  an  irresponsible 
being,  whose  character  is  formed  for  him.  Starting  with  this 
as  his  primary  and  fundamental  truth,  he  proceeds  to  insist  011 
perfect  truthfulness,  toleration  and  charity  among  mankind. 
He  assumes  that  they  never  can  be  thus  truthful,  tolerant  and 
charitable,  unless  they  hold  each  other  to  be  absolutely  irre- 
sponsible for  their  respective  feelings,  tempers,  affections,  con- 
duct and  characters.  Accepting  this  doctrine,  they  can  and 
will  be  perfectly  truthful,  tolerant  and  charitable.  But  here  is 
a  very  strange  perversion  and  confusion  of  ideas  ;  which  in  my 
judgment,  nullifies  the  whole  moral  force  of  what  seems  to  be 


524  PRACTICAL  CHRISTIAN  SOCIALISM. 

so  fair  in  Mr.  Owen's  practical  religion.  Is  a  mere  metaphysi- 
cal doctrine  or  opinion,  like  this  of  Necessarianism,  so  powerful 
in  its  influence  as  to  render  a  mere  creature  of  circumstances 
perfectly  truthful,  tolerant  and  charitable  ?  Certainly  not.  A 
host  of  other  causes,  conditions  and  circumstances  must  concur. 
Accordingly,  not  one  in  ten  of  our  professed  Necessarians  will 
be  sensibly  affected  in  practice  by  their  opinions.  I  have 
known  several  of  them,  but  have  generally  found  them  very 
much  like  other  people, — not  obviously  more  truthful,  tolerant 
or  charitable  towards  those  whom  they  deemed  errorists  in 
theory  or  practice.  Not  unfrequently  they  are  bigoted,  denun- 
ciatory and  bitter  towards  their  opponents  and  offenders.  Why 
should  we  expect  any  thing  else  ? 

But  if  we  could  expect  a  cold  metaphysical  dogma  to  impart 
moral  warmth  and  purity  to  the  soul,  so  that  men  laid  aside  all 
falsehood,  bigotry,  revenge  and  uncharitableness,  from  the 
conviction  that  no  fellow  creature  was  in  the  least  blameable 
for  any  thing  he  felt,  said  or  did,  would  this  virtue  deserve  any 
higher  name  than  justice  ?  Why  talk  of  toleration  and  charity? 
If  my  neighbor  robs  me  of  my  money,  or  slanders  my  reputa- 
tion, or  makes  my  child  his  slave  for  life,  I  am  to  tolerate  him ! 
Why  ?  Because  he  cannot  help  feeling  and  acting  precisely 
as  he  does  !  He  is  a  mere  creature  of  circumstances  and  neces- 
sity !  He  is  just  as  meritorious  as  my  most  agreeable  friend ! 
There  is  no  human  merit  or  demerit !  My  worst  enemy  and 
offender  is  just  as  much  entitled  to  be  treated  well  as  is  my 
greatest  friend  and  benefactor!  Justice  demands  this.  My 
offending  neighbor  has  a  right  to  this.  Yet  I  call  it  toleration 
and  charity,  to  render  him  his  rightful  dues  !  Such  words  have 
noplace  in  such*  a  connection.  Toleration  grants  something 
which  the  recipient  has  no  right  to  claim  on  the  score  of  com- 
mon justice.  Charity  loves  and  blesses,  not  merely  the  inno- 
cent and  deserving,  but  the  unthankful  and  evil,  the  guilty,  the 
unworthy  and  the  justly  condemned. 

Again : — What  man  on  earth  can  be  truthful,  tolerant  and 
charitable,  according  to  Owenism,  one  whit  more  or  less  than 
he  is  necessitated  to  be  by  influences  over  which  he  has  no 
control  ?  Am  I  told  that  I  ought  to  be  tolerant  and  charitable 


STJPERKmiTY  TO  OTHER  SYSTEMS.  525 

to  a  cruel  black-hearted  hypocrite,  because  he  is  necessitated 
to  be  just  what  he  is  ?  Will  that  reason  be  sufficient  to  control 
my  feelings  and  conduct  ?  I  too  am  a  creature  of  necessity  ! 
I  cannot  help  abhorring  and  denouncing  that  wolf  in  sheep's 
clothing  !  Will  it  be  said,  that  I  ought  to  feel  and  act  other- 
wise ?  I  reply,  that  the  word  ought  has  no  place  in  the  vocab- 
ulary of  a  consistent  Necessarian  Circumstaiitialist. 

With  these  views,  I  am  obliged  to  regard  the  practical  re- 
ligion of  Owenism,  however  specious  in  the  sound  of  words 
and  phrases,  as  self-nullified  and  therefore  morally  powerless. 
But  Practical  Christianity,  as  set  forth  in  my  social  system,  is 
free  from  all  such  objections.  It  is  strong,  self-consistent  and 
perfect  in  its  application  to  all  human  wants,  capabilities  and 
conditions.  It  is  a  living  and  complete  personal  righteousness, 
modeled  after  an  unexceptionable  divine  pattern.  It  insists  on 
perfect  truthfulness,  justice  and  charity.  It  forbids  all  injury 
of  man  to  man,  and  requires  that  evil  be  always  resisted  with 
good  only.  It  bids  us  love  our  enemies  and  do  good  to  our 
offenders  ;  not  because  they  are  blameless  and  innocent,  but 
because  it  is  righ't,  blessed  and  glorious  to  overcome  evil  with 
good.  Is  not  here  a  great  and  obvious  superiority  in  the  relig- 
ion of  my  system  over  that  of  Mr.  Owen's  ? 

Inq.  I  see  not  how  it  can  be  denied.  In  respect  to  practical, 
you  have  fortified  your  claim  to  superiority  beyond  my  expec- 
tations. 

Ex.  I  will  pass,  then,  to  another  point  under  my  first  general 
head. 

3.  I  claim  that  my  philosophy  is  superior  to(  Mr  Owen's. 
Both  systems  have  their  philosophy.  Which  has  the  best  ? 
Allowing  whatever  of  the  truthful,  sublime  or  beautiful  there 
is  in  Mr.  Owen's  philosophy,  on  points  wherein  we  agree,  still 
I  claim  that  mine  transcends  his  even  on  those  points,  and 
much  more  on  others.  Compare  the  two  philosophies  in  re- 
spect to  Deity,  to  the  Infinitarium  of  Matter  and  Spirit,  to  the 
order  and  scope  of  progression,  to  divine  manifestations  and  the 
laws  of  nature,  to  man,  his  constitution,  capabilities  and  destiny, 
and  especially  to  moral  obligation.  It  would  be  tedious  to  go 


526  PRACTICAL  CHRISTIAN  SOCIALISM. 

into  specifications.     Make  a  fair  comparison  of  the  two  philos- 
ophies, and  see  if  my  claim  is  not  well  founded. 

Ing.  I  have  no  doubt  that  it  is,  and  hope  others  will  take  the 
pains  necessary  to  inform  themselves  of  the  merits  of  the  case, 
so  as  to  judge  understandingly. 

Ex.  I  will  now  proceed  to  my  lid  general  head,  viz :  Fun- 
damental principles.  Mr.  Owen  lays  down  twenty  "funda- 
mental laws  of  human  nature,  or  first  principles  of  the  science 
of  man  ;"  and  makes  the  whole  "  Rational  System  "  to  rest  on 
five  fundamental  facts.  He  gives  six  principles  of  society,  and 
nine  of  religion.  These  taken  together  are  his  fundamentals. 
They  have  already  been  quoted.  They  may  all  be  resolved 
into  three.  1.  Man  is  constitutionally  and  circumstantially 
necessitated  to  be  just  what  he  is.  2.  There  is  a  God,  an  in- 
comprehensible, almighty  creative  and  governing  Power ;  con- 
cerning whom  man  knows  little,  and  needs  to  feel  no  worshipful 
interest.  3.  Placed  in  right  circumstances  all  mankind  would 
be  completely  good  and  happy. 

1.  I  claim  that  the  fundamentals  of  my  system  are  better 
stated  than  those  of  Owenism.  They  are  presented  distinctly, 
in  their  natural  order,  and  cover  the  whole  ground.  But  Mr. 
Owen's  are  presented  confusedly,  with  numerous  expletions 
and  repetitions,  often  out  of  their  natural  order,  and  leaving 
important  ground  unoccupied.  He  states  what  he  calls  fun- 
damental facts,  laws  of  nature  and  first  principles  ;  but  one  is 
at  a  loss  to  distinguish  a  fact  from  a  laiv  or  a  principle.  He 
uses  language  too  indefinitely.  Thus,  having  made  twenty  as- 
sertions concerning  human  nature  and  its  conditions,  he  says : 
"  These  are  fundamental  laws  of  nature,  not  of  man's  inven- 
tion ;  they  exist  without  his  knowledge  or  consent ;  they 
change  not  by  any  effort  he  can  make ;  and  as  they  proceed 
solely  from  a  cause  unknown  and  mysterious  to  him,  they  are 
divine  laws  in  the  only  correct  sense  in  which  that  term  can  be 
applied."  What  are  some  of  these  divine  laws  ?  "  1st.  Hu- 
man nature  is  a  compound  of  animal  propensities,  intellectual 
faculties  and  moral  qualities.  2d.  These  propensities,  facul- 
ties and  qualities  are  united  in  different  proportions  in  each 
individual.  3d.  This  diversity  constitutes  the  original  differ- 


SUPEEIORITY  TO  OTHEB  SYSTEMS.  527 

cnce  between  one  individual  and  another.  4th.  These  elements 
of  his  nature  and  their  proportions  are  made  by  a  power  un- 
known to  the  individual,  and  consequently  without  his  consent." 
Thus  one  assertion  follows  another ;  and  he  calls  all  these 
"  Fundamental  Laws  of  Human  Nature"  !  But  if  true,  they 
are  merely  facts,  or  observable  phenomena.  The  law  by 
which  they  take  place  is  quite  another  thing.  His  first  so  call-  ' 
ed  fundamental  fact  is  stated  in  these  words  :  "1st.  That  man 
is  a  compound  being,  whose  character  is  formed  of  his  constitu- 
tion or  organization  at  birth,  and  of  the  effects  of  external 
circumstances  upon  it  from  birth  to  death ;  such  original  organ- 
ization and  external  influences  continually  acting  and  reacting 
each  upon  the  other."  He  calls  this  a  fact.  Why  is  it  not  as 
much  a  law  as  are  his  other  propositions  ?  It  is  really  and  sub- 
stantially his  whole  doctrine  concerning  man.  I  give  these 
criticisms  merely  to  show  the  contrast  between  his  presentation 
of  fundamental  principles,  and  mine.  There  is  too  much  in- 
definiteness,  vagueness,  expletion  and  confusion  of  terms.  I 
think  my  statement  of  principles  is  marked  by  very  few  such 
defects. 

Inq.  I  deem  your  criticisms  just  in  the  specifications  made, 
and  your  claim  of  superiority  thus  far  valid.  Please  proceed. 

Ex.  I  claim  superiority  for  my  principles  themselves  over 
Mr.  Owen's,  in  respect  to  their  truth.  I  do  not  admit  that  his 
principles  are  really  true.  Some  of  them  are  so,  and  some,  in 
my  judgment,  are  false.  Some  have  a  mixture  of  truth  and 
error.  Nearly  all  of  them  need  more  or  less  qualification. 

Inq.  I  am  glad  you  have  come  to  this  issue.  Be  kind  enough 
to  point  out  what  is  false  in  some  of  his  asserted  principles, 
that  I  may  attain  to  a  better  discrimination. 

Ex.  Take  his  first  fundamental  fact,  just  now  quoted.  He 
therein  asserts  of  man  universally,  that  "  his  character  is  formed 
of  his  constitution  or  organization  at  birth,  and  of  the  effects  of 
external  circumstances  upon  it  from  birth  to  death,"  &c.  It  is 
true  that  man's  natural  organization  and  his  external  circum- 
stances, acting  and  reacting  upon  each  other  through  life,  exert 
a  greater  or  less  influence  in  the  formation  of  his  character. 
But  is  there  no  centerstance  1  Is  there  no  living,  acting  soul  in 


528  PRACTICAL  CHRISTIAN  SOCIALISM. 

man  ?  Is  he  a  mere  organization  ?  Is  he  not  essentially  a 
spirit,  related  to  the  Infinite  Spirit,  capable  of  drawing  strength 
from  Him,  and  endowed  with  a  certain  individual  moral  agen- 
cy ?  I  contend  that  he  is.  I  contend  that  he  is  just  as  con- 
scious of  being  a  moral  agent  and  tinder  religious  obligation  to 
a  greater  or  less  extent,  as  he  is  that  he  has  an  individual 
identity  distinct  from  other  persons  and  things.  Mr.  Owen 
denies  this.  He  might  as  well  deny  that  the  sun  radiates  light 
and  heat.  He  denounces  it  as  the  one  grand  fatal  error  of 
mankind  in  all  their  institutions.  He  might  as  well  denounce 
conscious  personal  identity  as  a  grand  and  fatal  error.  Neither 
is  an  error.  Both  are  truths.  Both  rest  on  the  consciousness 
of  universal  man — on  the  vital  and  inherent  convictions  of 
individuated  human  nature.  Man  knows  the  one  to  be  a  reality 
just  as  he  knows  the  other ;  not  educationally,  but  intuitively. 
He  cannot  be  argued  out  of  it.  He  cannot  be  educated  out  of 
it.  He  cannot  live  and  act  among  his  fellow  humans,  without 
practically  assuming  that  both  he  and  they  are  somewhat  mor- 
ally responsible  for  their  conduct.  Mr.  Owen  himself  continu- 
ally assumes  this,  in  urging  his  social  system  on  mankind. 
Why  does  he  denounce  error?  Why  commend  truth?  Why 
propose  laws  for  the  government  of  society?  Why  appeal 
to  the  rulers  in  Church  and  State  to  reorganize  society  ?  We 
all  feel  and  know  it  to  be  a  truth.  It  is  inextinguishable  from 
the  human  mind.  Here,  then,  is  a  chief  element  in  the 
formation  of  human  character,  which  Owenism  ignores,  viz : 
man's  moral  agency,  his  inherent  power  to  do  right  to  a  certain 
extent,  in  spite  of  an  unfavorable  organization  and  of  unfa- 
vorable circumstances.  We  must  take  into  account  all  three  ; 
organization,  circumstances  and  moral  agency.  We  should 
estimate  fairly  the  power  of  each  in  every  given  case.  Thus 
may  we  approximate  a  just  judgment  of  each  individual's 
responsibility.  My  system  avoids  all  extremes  on  this  subject. 
It  goes  with  and  for  the  absolute  truth.  Owenism  ignores, 
or  rather  denounces  as  a  fatal  error,  an  essential  portion  of 
the  truth.  Can  you  see  the  matter  in  any  other  light  ? 

Ing.  I  confess  I  cannot.     What  do  you  think  of  Mr.  Owen's 
1 1th  fundamental  law  of  human  nature  :     "  Each  individual  is 


SUPERIORITY  TO  OTHER  SYSTEMS.  529 

so  organized,  that  he  must  believe  according  to  the  strongest 
conviction  that  is  made  upon  his  mind  ;  which  conviction  can- 
not be  given  to  him  by  his  will,  nor  be  withheld  by  it"  ? 

Ex.  I  think  it  highly  fallacious.  Whence  comes  the  rational 
conviction  that  any  truth  is  a  truth  ?  From  the  force  of  evidence 
and  just  reasoning.  How  do  we  arrive  at  a  fair  consideration 
of  evidence  and  sound  reasoning  ?  By  a  fair  investigation  and 
hearing  of  the  case.  How  can  we  give  a  fair  investigation 
and  hearing?  By  resolving  to  give  a  candid,  thorough  and  pa- 
tient attention  to  the  subject.  Here  we  come  to  the  agency, 
power  and  importance  of  the  will,  in  determining  what  we  shall 
believe  or  disbelieve.  There  are  great  and  glorious  truths  disbe- 
lieved by  mankind,  simply  because  they  doggedly  will  tiot  hear, 
read,  investigate,  or  put  themselves  in  the  way  of  rational  con- 
viction. There  are  many  vile  and  pernicious  errors  believed  on 
irrational  conviction,  simply  because  men  will  not  try  to  super- 
induce any  different  convictions,  by  coming  to  a  knowledge  of 
evidence.  Some  things  can  be  seen,  if  a  man  will  only  open 
his  eyes  and  look  in  the  proper  direction.  But  if  he  will  not 
open  his  eyes,  or  will  turn  them  in  a  wrong  direction,  he  cannot 
see  the  plainest  objects  commended  to  his  attention.  It  is  just 
so,  very  often,  with  the  evidence  necessary  to  superinduce 
rational  conviction  and  thereby  faith ;  it  needs  only  to  be  will- 
ingly looked  at  and  considered.  But  who  will  look,  examine 
and  consider,  without  exercising  some  mental  resolution  to  that 
effect?  "  There  are  none  so  blind  as  those  who  will  not  see." 
So  will/id  unbelievers  alone  are  condemned.  When  a  man 
has  done  what  he  could,  by  force  of  will  and  attention,  to  come 
at  all  the  available  evidence  of  a  truth  in  its  just  force,  he  may 
be  considered  incapable  of  believing  more  or  less  than  convic- 
tion impels  ;  but  in  no  other  case.  So  what  Mr.  Owen  affirms 
of  each  individual,  as  necessitated  to  believe  or  not  believe 
without  regard  to  will,  is  not  true  of  men  generally.  It  is  true 
only  of  those  who  have  fairly  heard,  read,  investigated  and 
considered  all  the  available  evidence  in  a  given  case.  Will  a 
man  plead  that  he  cannot  believe  a  truth  which  I  affirm  ?  I 
proceed  to  inquire,  if  he  has  ever  given  sufficient  attention  to 
the  subject  to  know  what  is  pleaded  in  its  favor  ?  He  answers, 
67 


530  PRACTICAL  CHRISTIAN  SOCIALISM. 

no.  I  then  ask  him  if  he  will  hereafter  bestow  the  time  and 
attention  necessary  to  learn  the  merits  of  the  case  ?  He  an- 
swers, no;  or  excuses  himself.  I  urge  its  importance.  Finally, 
he  tells  me  that  his  mind  is  already  made  up,  that  belief  and 
unbelief  are  wholly  involuntary,  that  he  cannot  help  believing 
just  as  he  does,  and  that  it  is  useless  for  me  to  urge  the  subject 
on  his  attention.  I  shall  quit  such  a  man  of  course  ;  but  can 
all  the  world  make  me  believe  him  honest,  candid  and  blame- 
less ?  Never.  I  instinctively  know  better.  It  might  not  have 
been  possible  for  him  to  believe,  were  all  my  evidence  fairly 
understood  and  considered ;  but  it  was  in  his  power  to  hear, 
examine  and  ponder  my  reasons.  Then,  if  they  were  such  as 
to  superinduce  rational  conviction,  he  would  in  all  probability 
have  believed.  Nearly  all  the  great  salutary  truths  which 
mankind  believe  have  been  arrived  at  by  a  process  commenc- 
ing with  a  strong  will  to  investigate  the  evidence  and  reasons 
in  their  favor.  Nearly  all  the  unbelief  of  mankind  in  such 
truths  has  originated  in  listless  ignorance,  or  positive  unwilling- 
ness to  make  a  fair  investigation.  Nearly  all  the  belief  of 
mankind  in  mischievous  errors,  falsehoods  and  delusions,  has 
originated  in  a  predisposing  will  to  look  on  one  side,  and  not 
on  the  other.  Of  the  truth  of  these  assertions  I  am  firmly 
persuaded.  You  have  now  some  idea  of  the  estimate  I  place 
on  most  of  Mr.  Owen's  fundamentals.  They  are  wholly,  or 
partially  unsound,  not  being  based  in  absolute  truth.  I  might 
take  up  many  others  and  criticise  them  as  I  have  the  two 
already  disposed  of.  But  this  is  unnecessary  and  would  be 
tedious.  They  are  all  somewhat  expletives  of  each  other, 
repetitions  of  a  few  leading  ideas  presented  in  different  aspects. 
I  forbear. 

Inq.  I  thank  you  for  these  criticisms.  I  was  really  anxious 
to  know  how  you  would  deal  with  such  positive  assertions, 
gravely  set  forth  as  fundamental  principles.  I  knew  very  well 
how  to  treat  them  as  involving  practical  contradiction  and  ab- 
surdity ;  but  how  to  analyze  them,  so  as  to  demonstrate  their 
inherent  unsoundness,  I  knew  not.  I  have  heard  a  great  deal 
of  declamation  in  favor  of  Neccssarianism  and  involuntary 
faith ;  and  sometimes  I  have  had  my  own  mind  confused  by 


SUPERIORITY  TO  OTHER  SYSTEMS.  531 

it;  but  henceforth  the  light  you  have  thrown  on  the  subject 
will  enable  me  to  escape  such  embarrassments.     Pass  on. 

Ex.  3.  I  claim  that  the  fundamental  principles  of  my  system 
are  superior  to  those  of  Owenism  in  their  legitimate  and  inev- 
itable practical  influence.  They  address  themselves  to  the 
common  sense,  the  reason,  the  conscience,  the  religious  nature, 
the  whole  man,  with  an  adaptation  and  power  suited  to  all  the 
wants  of  individual  aud  social  humanity.  There  is  nothing 
right  and  good  which  they  do  not  require  and  promote  ;  nothing 
wrong  and  evil  which  they  do  not  rebuke.  Truth,  justice  and 
charity  are  so  combined  in  them  as  to  harmonize  perfectly  with 
each  other.  There  is  no  contradiction,  confusion,  inconsistency, 
weakness  or  extravagance  among  the  whole  TWENTY-FOUR. 
Their  legitimate  influence  on  all  who  acknowledge  their  divine 
sovereignty  must  be  powerful,  constant  and  salutary.  Men 
will  feel  that  influence  uncompromisingly  leading  them  indi- 
vidually and  socially  into  divine  order,  and  thus  into  true  hap- 
piness. 

But  the  fundamental  principles  of  Owenism  ignore  the 
religious  nature  and  responsible  moral  agency  of  man  alto- 
gether. They  address  themselves  to  the  mere  Intellect  and 
Reason.  They  declare  man  a  creature  of  sheer  necessitation, 
insist  on  this  dogma  as  the  indispensable  basis  of  all  reform  in 
human  society,  and  denounce  the  doctrine  of  moral  responsi- 
bility as  the  root  of  all  evil.  From  this  starting  point  they 
proceed  most  inconsistently  to  inculcate  universal  truthfulness, 
toleration  and  charity  among  mankind ;  just  as  if  a  world  of 
necessitated  beings  could  regenerate  themselves,  or  would  be 
regenerated  by  a  philosophical  creed  which  inflexibly  teaches 
that  they  can  do  nothing  !  Is  the  Reason  of  man,  after  adopt- 
ing such  a  doctrine,  likely  to  reorganize  society  from  the  center 
to  the  circumference  of  all  its  institutions  ?  Can  mere  intellect 
and  science,  thus  indoctrinated,  actualize  a  radical  revolution 
in  the  views,  feelings,  prejudices,  interests,  habits,  education 
and  associative  relations  of  mankind  ?  Can  they  supersede  all 
the  bad  circumstances  of  the  human  race  with  good  ones,  in 
consequence  of  having  ascertained  that  circumstances  are 
omnipotent  over  man  ?  How  astonishing  that  such  an  impossi- 


532  PRACTICAL   CHRISTIAN  SOCIALISM. 

bility  should  be  expected  and  demanded  !  A  mesmerizer 
might  as  soon  think  of  magnetizing  a  subject  into  complete 
catalepsy,  and  then  urging  him  to  perform  the  exploits  of  a 
Hercules  !  The  fundamental  principles  of  Owenism  are  pow- 
erless on  human  nature  to  produce  any  such  results  as  would 
seem  to  be  expected  from  them.  Their  legitimate  effects  must 
be  religious  skepticism,  moral  paralysis,  superficial  argumenta- 
tion, groundless  hopes  and  bitter  disappointments.  All  this  I 
say,  because  I  honestly  and  confidently  think  so ;  not  because 
I  deem  Mr.  Owen  himself  a  dishonest,  evil  minded  man  ;  for 
I  have  sincerely  accorded  to  him  the  good  feelings  and  inten- 
tions of  a  universal  philanthropist.  I  have  also  accorded  to 
him  the  reputation  of  respectable  talent  and  intelligence.  But 
how  it  is  possible  for  one  possessing  so  much  kindness  of 
heart  and  mental  intelligence  to  put  forth  such  principles,  and 
expect  such  good  results  from  them,  is,  I  confess,  to  my  mind, 
quite  unaccountable. 

Inq.  It  is  equally  astonishing  and  unaccountable  to  me.  But 
such  inconsistencies  are  not  uncommon  in  distinguished  men 
of  our  world.  Good  hearts  sometimes  consort  with  erring- 
heads,  great  intelligence  with  small  wisdom,  grand  aims  with 
frustrative  means,  specious  theories  with  fatal  self-contradic- 
tions, huge  projects  with  sandy  foundations,  lofty  professions 
with  ignoble  practices,  and  splendid  promises  with  cheap 
performances.  Perhaps  we  had  better  acquire  the  habit  of 
never  being  much  astonished  at  human  inconsistency.  Please 
proceed. 

Ex.  III.  Constitutional  polity.  Under  this  general  head  I 
will  briefly  present  a  few  prominent  points,  in  respect  to  which 
I  claim  superiority  for  my  social  system  over  Mr.  Owen's. 

1.  Property.  Mr.  Owen's  polity  contemplates  the  complete 
abolition  of  individual  property.  All  property  is  to  be  made 
public  and  common.  This  is  strict  Communism,  and  is  a 
distinguishing  characteristic  of  Mr.  Owen's  proposed  order  of 
society.  He  insists  that  selfishness,  discord  and  misery  arc  the 
inevitable  fruits  of  individual  pecuniary  interests,  and  that  it 
will  be  impossible  to  supersede  the  great  evils  of  society 
without  resolving  all  private  property  into  public  and  com- 


SUPERIORITY  TO  OTHER  SYSTEMS.  533 

mon  property.  This  is  the  darling  doctrine  of  all  the  Commu- 
nistic sects.  I  have  no  objection  to  common  property,  in  a 
select  Community,  associated  in  pure  love,  with  the  reserved 
right  of  individual  members  to  secede  and  retire  with  their  just 
dues  when  they  can  no  longer  remain  in  harmony.  My  system 
provides  for  the  establishment  of  such  Communities ;  and  I 
would  give  them  all  rational  encouragement.  Such  Commu- 
nities, however,  do  not  start  with  the  assumption  that  individ- 
ual property  is  wrong  per  se,  necessarily  selfish,  or  necessarily 
a  cause  of  discord  and  misery.  They  presuppose  the  essential 
rightfulness  of  individual  property  when  held  in  conformity 
with  the  moral  law,  and  expect  only  that  it  should  be  made 
common  under  proper  guaranties,  by  the  absolute  free  will  of 
its  rightful  owner.  It  is  his  to  invest,  and  his  to  reclaim,  under 
proper  conventional  arrangements  reciprocally  covenanted  be- 
tween him  and  the  other  members  of  the  Community.  He 
does  not  give  up  his  property  to  other  stewards  because  he 
feels  that  he  has  no  individual  right  to  control  it,  but  because 
he  deems  it  wisely  expedient  to  invest  it  in  the  common  stock 
of  the  Community,  in  order  to  its  doing  the  greatest  amount  of 
good  for  the  time  being  to  all  concerned.  He  deems  it  thus 
expedient,  because  he  has  confidence  in  the  social  love,  good- 
ness and  "wisdom  of  the  Community.  But  he  carefully  re- 
serves his  natural  right  to  withdraw  both  person  and  property 
from  the  Community  on  the  covenanted  terms,  whenever,  in 
his  own  best  judgment,  he  can  no  longer  enjoy  the  original 
confidence  and  unity.  This  is  the  kind  of  Communism  which 
makes  a  part  of  my  constitutional  polity. 

But  this  is  not  strict  Communism,  as  held  by  Mr.  Owen  and 
the  various  Communistic  sects.  With  them  the  holding  of 
individual  property  is  wrong  per  se,  and  utterly  inadmissible  in 
a  true  order  of  society.  It  is  essentially  selfish,  and  necessarily 
increases  selfishnes  in  all  who  practice  it.  Hence  their  perpet- 
ual denunciations  of  separate  pecuniary  interests,  and  their 
laudation  of  communitary  or  united  interests ;  as  if  the  resolv- 
ing of  all  individual  property  into  public  property  would  neces- 
sarily destroy  all  the  hydra  heads  of  human  selfishness.  I 
consider  such  notions  fallacious  and  delusive. 


534  PRACTICAL  CHRISTIAN  SOCIALISM. 

Inq.  How  then  do  you  regard  the  Communism  of  the  primi- 
tive Christians?  I  read  in  Acts  ii:  41,  45,  "And  all  that  be- 
lieved were  together,  and  had  all  things  in  common ;  and  sold 
their  possessions  and  goods,  and  parted  them  to  all,  as  every 
man  had  need."  Again  ;  in  Chapter  iv  :  32,  34,  35,  "  And  the 
multitude  of  them  that  believed  were  of  one  heart  and  of  one 
soul ;  neither  said  any  that  aught  of  the  things  which  he  pos- 
sessed was  his  own ;  but  they  had  all  things  in  common." 
"  Neither  was  there  any  among  them  that  lacked ;  for  as  many 
as  were  possessors  of  lands  and  houses  sold  them,  and  brought 
the  prices  of  the  things  that  were  sold,  and  laid  them  down  at 
the  Apostles'  feet ;  and  distribution  was  made  unto  every  man 
according  as  he  had  need."  Is  not  this  strict  Communism  ? 
Are  not  these  passages  always  cited  by  Socialists  as  the  highest 
Christian  authority  for  establishing  Communities  of  united 
interest  ?  Is  not  your  favorite  New  Testament  against  you  on 
this  point  ?  Or  rather,  are  you  not  against  the  Communism  of 
the  New  Testament  ?  Here  is  a  difficulty  which  I  would  thank 
you  to  solve. 

Ex.  I  perceive  110  difficulty  at  all,  except  in  the  indiscrimi- 
nation and  extravagance  of  those  who  misconstrue  these  pas- 
sages and  the  facts  therein  recorded.  Observe  and  consider : 
1.  That  those  primitive  Christians  entered  into  no  permanent 
Community  of  funded  property,  industrial  production,  and  self- 
subsisting  economy ;  but  only  contributed  freely  and  unreserv- 
edly of  their  goods  for  necessary  consumption  during  their  then 
peculiar  circumstances,  and  to  guarantee  a  comfortable  provi- 
sion for  their  needy  fellow  disciples.  2.  That  the  contributors 
to  that  common  stock  spontaneously  gave  in  their  goods  from 
impulses  of  love  and  a  disinterested  generosity ;  not  to  have 
the  Apostles  invest  it  in  a  Community  Domain,  workshops  and 
the  necessary  conveniences  for  employing  numerous  opera- 
tives ;  but  to  distribute  it  for  daily  consumption  among  poor 
and  needy  believers,  or  to  provide  for  the  comfort  of  the  general 
body  during  the  then  pending  feast  of  Pentecost.  3.  That  the 
inherent  wrongfulness  of  individual  property  was  not  made 
the  ground  of  duty  for  any  one  to  contribute  at  all,  nor  such  an 
idea  broached ;  but  that  the  contrary  was  distinctly  stated  by 


SUPERIORITY  TO  OTHER  SYSTEMS.  535 

Peter  to  Ananias,  who  deceitfully  kept  back  a  part  of  his 
property  while  pretending  to  deliver  up  the  whole.  "  Why," 
said  Peter,  "  hath  Satan  filled  thine  heart  to  lie  to  the  Holy 
Ghost,  and  to  keep  back  part  of  the  price  of  the  land  ?  Whilst  it 
remained,  was  it  not  thine  own  ?  and  after  it  was  sold,  was  it 
not  in  thy  power  ?"  Acts  v  :  1 — 4.  Thus  Ananias  was  con- 
demned for  falsehood  and  hypocrisy,  in  pretending  to  be  much 
more  liberal  than  he  was  ;  not  for  retaining  a  portion  of  his 
individual  estate ;  which  Peter  told  him  was  his  "  own"  to 
dispose  of  according  to  his  sense  of  duty  and  expediency.  Is 
not  this  exactly  my  doctrine  ? 

Inq.  Verily  it  seems  to  be  so.  You  have  put  a  new  face  on 
these  texts,  and  I  cannot  see  wherein  you  are  incorrect. 

Ex.  I  value  these  passages  very  highly  for  the  practical 
socialistic  principles  which  they  indicate,  and  the  suggestions 
they  afford  relative  to  the  ample  provision  which  the  spirit  of 
Christianity  requires  should  be  made  for  all  its  needy  disciples. 
But  it  is  vain  to  cite  them  as  condemning  individual  property 
per  se,  and  teaching  strict  Communism. 

Ing.  I  wonder  now  that  I  did  not  instantly  see  the  plain  facts 
of  the  case  as  you  have  pointed  them  out,  and  especially  that 
I  never  considered  the  difference  between  raising  funds  for 
temporary  consumption,  and  raising  them  to  endow  permanent, 
self-subsisting  Communities.  However,  you  have  fairly  obvi- 
ated the  difficulty  in  which  I  imagined  you  involved;  and  I 
would  now  thank  you  to  state  the  grounds  on  which  you  hold 
individual  property  to  be  rightful. 

Ex.  Those  grounds  are  the  following :  1.  There  are  individ- 
ual wants  which  must  be  supplied  by  individual  consumption 
of  property.  One  individual  cannot  eat,  drink,  sleep  or  be 
clothed  for  another.  So  of  all  the  individual  wants.  They  can 
be  supplied  only  by  individual  appropriation,  possession  and 
consumption.  2.  Every  individual  has  an  instinctive  and  inex- 
tinguishable desire  for  more  or  less  exclusive  property,  to  satisfy 
his  or  her  wants.  This  is  an  absolutely  natural  and  therefore 
right  desire,  for  which  God  must  have  provided  means  of  inno- 
cent gratification.  3.  Every  individual  of  a  normal  mental  and 
physical  development  is  endowed  with  greater  or  less  ability 


536  PRACTICAL  CHRISTIAN  SOCIALISM. 

to  produce  and  acquire  the  necessaries  of  life,  and  is  happiest 
when  habituated  to  do  so  for  him  or  herself.  Therefore  it  must 
be  right  to  do  so.  4.  It  is  the  duty  of  every  competent  indi- 
vidual to  avoid  being  a  burden  to  others,  by  honestly  providing 
the  necessaries  and  comforts  of  life  for  him  or  herself  and 
dependents.  Both  justice  and  charity  dictate  this.  5.  Indi- 
vidual property  is  necessary  to  the  preservation  of  individual 
integrity,  freedom,  dignity  and  responsibility,  especially  among 
imperfect  human  beings.  When  a  man  puts  it  completely  in 
the  power  of  others  to  control  his  producing  powers,  his  food, 
clothing  and  all  the  necessaries  of  life — to  direct  his  labors,  his 
rest,  his  refreshment,  his  dress  &c.,  they  must  ^>e  very  perfect, 
or  he  must  gradually  become  a  slave.  Personal  degradation  to 
a  greater  or  less  extent  would  be  inevitable.  Nor  would  it 
naturally  tend  to  the  holiness  and  happiness  of  those  who 
exercised  such  directorial  authority ;  since  there  is  a  universal 
proneness  in  mankind  to  be  perverted  by  the  undue  exercise 
of  power.  On  these  grounds  I  contend  that  individual  property, 
within  just  limits,  is  per  se  rightful. 

Inq.  These  appear  to  be  valid  and  conclusive  reasons  in  sup- 
port of  your  views,  and  I  shall  not  attempt  to  controvert  them. 
You  object,  then,  to  Mr  Owen's  constitutional  polity  in  respect 
to  common  property,  because  it  would  enslave  and  degrade 
individuals  to  Community  majorities  and  managers,  without 
leaving  them  any  fair  chance  of  recovering  their  proper  per- 
sonal freedom,  integrity  and  self-control. 

Ex.  Precisely  so.  But  the  polity  of  my  system  has  no  such 
defect.  It  subjects  no  individual  to  the  power  of  the  Commu- 
nity or  its  authorities  so  as  to  prevent  his  withdrawing  his  per- 
son and  rightful  property  at  discretion.  In  this  I  claim  for  my 
polity  a  great  and  radical  superiority  over  that  of  Owenism. 
Is  riot  my  claim  well  founded  ? 

Inq.  I  am  confident  it  is. 

Ex.  2.  My  polity  is  superior  in  respect  to  the  qualifications  for 
membership.  I  need  not  repeat  what  I  said  on  this  point  when 
comparing  Fourier's  system  with  mine.  But  in  this  particular 
Owenism  is  as  faulty  as  Fourierism.  People  are  to  be  formed 
into  Communities  of  from  five  hundred  to  two  thousand,  just 


SUPERIOKITY  TO  OTHER  SYSTEMS.  537 

as  they  will  average  in  the  masses  of  existing  society.  They 
are  to  be  scientifically  arranged,  organized  and  governed. 
Who  does  not  see  that  all  the  science  in  the  world  must  fail  to 
make  any  thing  but  an  intolerable  bedlam  of  such  a  heteroge- 
neous conglomeration  of  human  beings  ? 

Ing,  Certainly  Mr.  Owen  does  not  see  any  such  difficulty. 

Ex.  I  suppose  not ;  but  he  would  feel  it,  could  he  try  the 
experiment.  It  is  futile  to  dream  of  a  higher  order  of  society 
than  our  present  poor  civilization,  without  better  disciplined 
minds  to  construct  it  of,  certainly  without  higher  principles  of 
individual  action  and  self-government  in  those  who  are  to  con- 
stitute it.  I  know  that  in  this  particular  Mr.  Owen  is  quite 
consistent  with  his  own  philosophy.  But  that  does  not  help 
the  matter.  His  system  must  prove  abortive,  without  a  higher 
standard  of  personal  and  moral  qualifications.  The  better  peo- 
ple are,  the  more  intimately  can  they  be  associated  in  harmony ; 
the  worse  they  are,  the  more  separate  must  they  be  kept,  like 
turbulent  animals,  by  strong  barriers.  This  is  one  "of  those 
stubborn  facts  which  will  not  yield  to  the  platitudes  of  philos- 
ophy or  sentimentalism. 

3.  I  claim  superiority  for  the  polity  of  my  system  over  that 
of  Owenism,  in  respect  to  the  practicability  of  commencing  the 
reorganization  of  society.  My  Communities  can  make  a  be- 
ginning with  twelve  members  and  proportionally  small  pecuni- 
ary means,  without  the  patronage  of  Government,  and  grow 
slowly  into  importance  against  many  disadvantages.  His 
Communities  require  from  five  hundred  to  two  thousand  per- 
sons, a  million  of  dollars  capital,  the  patronage  and  supervision 
of  Government,  and  all  conceivable  advantages  of  favorable 
circumstances.  First  rate  external  arrangements  and  circum- 
stances are  indispensable  to  success — indispensable  even  to  the 
commencement  of  a  fair  experiment.  His  Communities,  like 
the  individuals  composing  them,  are  to  be  creatures  of  circum- 
stances. Mine  are  to  be  the  creators  of  circumstances  to  a  great 
extent.  Herein  is  my  polity  far  superior  to  his.  He  will  never 
make  a  beginning,  for  want  of  numbers,  means,  public  patron- 
age, and  sufficiently  favorable  circumstances.  I  would  be  glad 
68 


538  PRACTICAL  CHRISTIAN  SOCIALISM. 

of  great  advantages,  but  my  Communities  will  be  able  to  "  make 
brick  without  straw,"  if  necessary. 

Ing.  You  are  very  positive,  but  I  think  clearly  in  the  right. 
Pass  on. 

Ex.  4.  The  polity  of  my  system  is  superior  to  that  of  Owen- 
ism,  in  respect  to  variety  and  adaptation.  All  Mr.  Owen's 
Communities  are  to  be  run  in  one  mold,  to  be  fashioned  uni- 
formly after  the  same  pattern,  like  Fourier's  Phalanxes.  They 
are  all  to  be  strict  Common  Stock  Communities.  Mine  are  of 
four  different  kinds,  with  various  accommodated  intermixtures, 
yet  all  harmoniously  confederated  in  one  voluntary  Republic. 
Is  it  to  be  expected  that  mankind  can  be  formed  into  exactly 
similar  Communities?  Is  it  to  be  expected  that  all  equally 
good  people  would  be  happy  in  Community  life,  without  a 
considerable  variety  of  associative  arrangement,  in  respect  to 
the  thousand  and  one  non-essentials  ?  With  such  a  variety,  they 
might  choose  and  occasionally  change  their  Communal  rela- 
tions, without  ejecting  themselves  from  the  new  order  of  society. 
There  is  no  such  variety  or  chance  of  choice  in  Mr.  Owen's 
polity.  It  is  therefore  inferior  to  mine  in  this  particular. 

5.  Finally,  I  claim  that  my  polity  is  superior  to  Mr.  Owen's 
in  its  practicability  throughout.  It  is  more  natural,  simple  and 
efficient.  It  is  less  liable  to  friction,  confusion  and  explosion. 
It  has  more  homogeneity,  consistency  and  interior  vitality. 
Above  all,  it  is  distinct  from  and  largely  independent  of  the 
existing  order  of  society,  without  any  necessary  hostility  to  its 
established  Governments.  It  does  not  ask  to  be  fostered,  en- 
dowed or  superintended  by  "  THE  POWERS  THAT  BE  "  in  Church 
oj  State.  It  only  asks  permission  to  work  out  its  own  problems 
in  its  own  way  and  time  without  molestation — to  be  civilly  let 
alone.  Meantime,  it  proposes,  promises  and  resolves  to  injure 
no  human  being,  but  in  various  ways  to  render  substantial 
benefits  to  the  entire  race.  Many  other  points  of  superiority 
might  be  specified  under  this  third  general  head,  but  I  am  al- 
ready growing  tedious  and  will  refrain. 

In  conclusion  I  will  say,  if  there  is  any  thing  good  in  Owen- 
ism,  I  am  confident  it  can  be  found  in  my  system,  with  a 
superabundance  of  what  is  better.  If  there  is  any  thing  evil, 


SUPERIORITY  TO  OTHER  SYSTEMS.  539 

I  am  equally  confident  my  system  eschews  and  excludes  it. 
Thus  I  close  this  comparison  of  the  two  social  systems.  Is  it 
satisfactory  ? 

Inq.  Very  much  so.  I  feel  myself  greatly  enlightened  and 
profited ;  accept  fresh  assurances  of  my  gratitude. 

Ex.  Your  instruction  and  progress  in  the  truth  is  my  sufficient 
recompense.  In  our  next  Conversation  we  will  examine 
Shakerism. 


B40  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION   VI. 

SHAKERISM. — Inquirer  has  only  a  little  general  knowledge  of  the  Shakers  by 
report — Origin  of  the  Shakers  ;  extract  from  their  writings — Some  account 
of  Mother  Ann  Lee — Settlement  of  the  Shakers  into  their  present  social 
order — Number  of  Communities  ;  number  of  members — Their  theological 
tenets — Their  primary  principles  of  righteousness ;  extract  from  their 
writings — Their  manner  of  admitting  members ;  extract — Their  govern- 
ment ;  extract — Their  internal  order  of  arrangements ;  extract — Comments, 
criticisms  and  comparison — Conclusion — Noyesite  Perfectionism  to  be 
taken  up  next. 

Inq.  I  am  glad  of  an  opportunity  to  inform  myself  correctly 
respecting  the  peculiarities  of  Shakerism.  I  have  heard  much 
of  the  Shakers  by  incidental  report,  but  know  little  of  their 
social  system  as  to  its  theoreticals  or  practicals.  I  have  under- 
stood that  they  held  their  property  in  common,  lived  in  strict 
celibacy,  made  dancing  a  part  of  their  worship,  dressed  singu- 
larly, were  industrious,  frugal,  upright  and  peaceable,  and  were 
becoming  gradually  wealthy.  This  is  the  substance  of  my 
knowledge  on  the  subject,  and  how  reliable  it  is  I  cannot  judge. 
I  now  wish  to  be  as  thoroughly  informed  concerning  Shaker- 
ism  as  your  time  and  ability  may  render  practicable. 

Ex.  I  think  I  can  assist  you  to  all  necessary  information  on 
the  subject.  I  have  before  me  numerous  Shaker  books  from 
which  to  draw  reliable  answers  to  such  inquiries  as  you  may 
wish  to  make  relative  to  their  origin,  history,  principles,  polity 
and  standing. 

Inq.  I  will  commence  then  with  their  origin  as  a  people. 
What  was  it  ? 

Ex.  The  Shaker  writers  trace  their  origin  to  the  French 
prophets  and  extatics,  who  nourished  towards  the  close  of  the 
seventeenth  century.  In  one  of  their  standard  works,  entitled, 
" A  Summary  View  of  the  Millennial  Church,  or  United  Society 
of  Believers,  commonly  called  Shakers,1  we  may  find  nearly  all 
the  information  desired  on  this  and  other  points  of  inquiry.  I 


SUPERIORITY  TO  OTHER  SYSTEMS.  541 

will  quote  liberally,  as  nothing  will  be  lost  by  giving  you  a  good 
induction  : 

"  The  remarkable  revival  which  happened  about  this  time 
[1789]  in  the  province  of  Dauphiny  and  Vivarais,  in  France, 
excited  great  attention.  The  subj  ects  of  this  work  were  wrought 
upon  in  a  very  extraordinary  manner,  both  in  body  and  mind ;  nor 
could  the  violent  agitations  of  their  bodies,  nor  the  powerful 
operations  of  their  spirits,  which  appeared  in  the  flaming  and 
irresistible  energy  of  their  testimony,  be  imputed  to  any  thing 
short  of  the  mighty  power  of  God,  with  which  they  were  evi- 
dently inspired.  Persons  of  both  sexes  and  all  ages  were  the 
subjects  of  these  divine  inspirations.  Men,  women,  and  even 
little  children,  were  wrought  upon  in  a  manner  which  struck 
the  spectators  with  wonder  and  astonishment ;  and  their  power- 
ful admonitions  and  prophetic  warnings  were  heard  and  re- 
ceived with  reverence  and  awe. 

"  They  testified  that  the  end  of  all  things  drew  nigh,  and 
admonished  the  people  to  repent  and  amend  their  lives.  They 
gave  warning  of  the  near  approach  of  the  Kingdom  of  God,  the 
acceptable  year  of  the  Lord;  and  in  many  prophetic  messages, 
declared  to  the  world  that  those  numerous  scripture  prophecies 
concerning  the  new  heavens  and  the  new  earth ;  the  kingdom  of 
the  Messsiah ;  the  marriage  of  the  Lamb ;  the  first  resurrection,  and 
the  new  Jerusalem,  descending  from  above,  were  near  at  hand,  and 
would  shortly  be  accomplished. 

"  They  also  testified,  with  great  power  and  energy  of  spirit, 
against  those  false  systems  of  religion,  and  that  anti-christian 
dominion,  which  had  borne  such  extensive  sway  among*  man- 
kind, and  predicted  their  certain  downfall  and  destruction. 
They  also  declared  that  when  all  these  false  systems  of  human 
invention,  and  all  the  deceitful  and  abominable  works  of  man 
should  be  pulled  down  and  destroyed,  there  would  be  but  one 
Lord,  one  faith,  one  heart  and  one  voice  among  mankind.  And 
they  also  declared  that  these  things  would  be  wrought  upon 
man  by  spiritual  arms,  proceeding  from  the  mouths  of  living 
witnesses  who,  by  the  inspiration  of  the  spirit,  should  be  sent 
forth  as  laborers  in  the  vineyard. 

"  These  people,  like  all  other  true  witnesses  of  God,  were 


542  PRACTICAL   CHRISTIAN  SOCIALISM. 

rejected  by  the  unbelieving  world  as  false  prophets,  and  their 
testimony  greatly  perverted  and  misrepresented.  And  proba- 
bly too,  as  often  happens  in  times  of  great  outpourings  of  the 
divine  Spirit,  there  were  individuals  found  among  them  into 
whose  hearts  Satan  found  means  to  infuse  a  false  testimony, 
with  a  view  to  dishonor  the  true  testimony  of  faithful  witnesses, 
by  associating  with  it  the  dictates  of  his  own  lying  spirit." 

"  Notwithstanding  these  witnesses  of  God  met  with  much 
opposition  from  the  unbelieving  world  and  were  continually 
persecuted  by  the  wicked,  yet  they  greatly  increased  in  num- 
bers, and  boldly  continued  their  testimony  for  many  years ;  so 
that  their  prophetic  warnings  extended  over  the  greater  part  of 
Europe. 

"  About  the  year  1706,  a  few  of  them  went  over  to  England, 
where  they  renewed  their  testimony ;  and  through  the  minis- 
tration of  the  same  spirit  to  others,  many  were  united  to  them  ; 
so  that  in  a  short  time  they  became  very  numerous,  and  their 
testimony  became  extensive  and  powerful.  Being  commis- 
sioned by  the  divine  Spirit,  and  sent  only  as  witnesses  to  warn 
a  sinful  world  of  approaching  events,  they  formed  no  regular 
societies,  and  established  no  churches  ;  but  faithfully  executed 
their  office  and  delivered  the  messages  which  were  given  them, 
and  thus  finished  their  work,  and  left  the  event  to  God.  And 
though  the  greater  part,  after  having  finished  their  testimony, 
soon  died  away,  yet  many  of  them  maintained  their  confidence 
through  life,  and  a  portion  of  them,  who  still  retained  the  pow- 
er of  their  testimony,  in  a  greater  or  less  degree,  and  having 
full  faith  in  its  accomplishment,  stood  as  living  witnesses  of 
God,  and,  like  faithful  watchmen  of  the  night,  waited  the  ap- 
proaching dawn. 

"  About  the  year  1747,  a  small  number  who  were  endowed 
with  the  spirit  of  these  witnesses,  were  led  by  the  influence  of 
the  Divine  Spirit  to  unite  themselves  into  a  small  society,  in 
the  neighborhood  of  Manchester,  under  the  ministry  of  James 
and  Jane  Wardley.  These  were  both  sincerely  devoted  to  the 
cause  of  God,  and  were  blest  with  great  manifestations  of 
divine  light.  James  was  greatly  gifted  in  public  speaking ; 
and  was  remarkably  clear,  solid  and  powerful  in  his  testimony 


SUPERIORITY  TO  OTHER  SYSTEMS.  543 

against  sin.  Both  he  and  his  wife  possessed  great  meekness 
and  humility,  were  veiy  plain  and  decent  in  their  dress  and 
deportment,  and  unassuming  in  their  manners. 

"  This  infant  society  practiced  no  forms,  and  adopted  no 
creeds  as  rules  of  faith  or  worship ;  but  gave  themselves  up  to 
be  led  and  guided  entirely  by  the  operations  of  the  Spirit  of 
God.  Their  meetings  were  powerful  and  animated,  attended 
with  remarkable  signs  and  operations,  and  with  the  spirit  of 
prophecy  and  divine  revelation.  The  manifestation  of  divine 
light  in  visions  and  revelations,  raised  in  them  the  warning 
voice  of  God  against  all  sin  and  every  evil  work.  They  boldly 
testified,  that  the  second  appearing  of  Christ  was  at  hand;  and 
that  the  church  was  rising  in  her  full  and  transcendent  glory, 
which  ivould  effect  the  final  downfall  of  Antichrist.  They  affirmed 
that  the  work  of  the  great  day  of  God  was  then  commencing, 
and  would  increase  until  every  promise  of  God  should  be  ful- 
filled. 

"  Sometimes,  after  sitting  a  while  in  silent  meditation,  they 
were  seized  with  a  mighty  trembling,  under  which  they  would 
often  express  the  indignation  of  God  against  all  sin.  At  other 
times  they  were  exercised  with  singing,  shouting  and  leaping 
for  joy  at  the  near  prospect  of  salvation.  They  were  often 
exercised  with  great  agitation  of  body  and  limbs,  shaking,  run- 
ning and  walking  the  floor,  with  a  variety  of  signs  and  opera- 
tions, and  swiftly  passing  and  repassing  each  other,  like  clouds 
agitated  with  a  mighty  wind.  No  human  power  could  imitate 
the  wonderful  operations  with  which  they  were  affected  while 
under  the  influence  of  these  spiritual  signs.  From  these  ex- 
ercises, so  strange  in  the  eyes  of  mankind,  they  received  the 
appellation  of  Shakers,  which  has  been  the  most  common  name 
of  distinction  ever  since." 

"  They  continued  to  increase  in  light  and  power  with  occa- 
sional additions  to  their  number,  till  about  the  year  1770,  when 
by  a  special  manifestation  of  Divine  light,  the  present  testi- 
mony of  salvation  and  eternal  life  was  fully  revealed  to  Ann 
Lee,  and  by  her  to  the  society.  As  this  extraordinary  woman, 
concerning  whom  so  much  has  been  reported  and  published 
abroad  in  the  world,  was  the  distinguished  personage  to  whom 


544  PRACTICAL  CHRISTIAN  SOCIALISM, 

i 

Christ  revealed  himself  in  his  true  character,  in  this  day  of  his 
second  appearing,  it  will  be  necessary,  in  proceeding  with  this 
work,  to  give  some  account  of  her  life,  character  and  ministry." 
— Summary  View,  pp.  8 — 12. 

Inq.  Proceed,  if  you  please,  to  quote  the  more  important 
passages  relating  to  Ann  Lee. 

Ex.  "Ann  Lee  was  the  daughter  of  John  Lee,  of  Manchester, 
in  England.  She  was  born  February  29th,  1736.  Her  father  was 
by  occupation  a  blacksmith,  and,  though  poor,  he  was  respec- 
table in  character,  moral  in  principle,  honest  and  punctual  in  his 
dealings,  and  industrious  in  business.  Her  mother  was  esteem- 
ed as  a  religious  and  very  pious  woman.  They  had  eight  chil- 
dren, five  sons  and  three  daughters.  Their  children,  as  was  then 
common  with  poor  people  in  manufacturing  towns,  were  brought 
up  to  work  instead  of  being  sent  to  school.  By  this  means  Ann 
acquired  a  habit  of  industry,  but  could  neither  read  nor  write. 
During  her  childhood  and  youth,  she  was  employed  in  a  cotton 
factory,  and  was  afterward  a  cutter  of  hatter's  fur.  She  was 
also,  for  some  time,  employed  as  a  cook  in  the  Manchester 
infirmary,  and  was  peculiarly  distinguished  for  her  faithfulness, 
neatness,  prudence  and  economy. 

"  In  her  childhood  she  discovered  a  very  bright  and  active 
genius,  was  remarkably  sagacious,  but  serious  and  thoughtful, 
and  never  addicted  to  play  like  other  children.  In  early  child- 
hood she  was  the  subject  of  religious  impressions,  and  was 
peculiarly  favored  with  heavenly  visions.  As  she  advanced  in 
years,  she  was  strongly  impressed  with  a  sense  of  the  great 
depravity  of  human  nature,  and  of  the  odiousness  of  sin,  and 
especially  of  the  impure  and  indecent  nature  of  sexual  coition. 
She  often  expressed  her  feelings  to  her  mother  concerning 
these  things,  and  earnestly  desired  that  she  might  be  kept  from 
the  snares  of  sin,  and  from  those  abominations  which  her  soul 
abhorred. 

"  But  not  having  attained  that  knowledge  of  God  which  she 
earnestly  desired,  and  finding  no  one  to  strengthen  and  assist 
her  in  the  pursuit  of  that  true  holiness  which  she  sought  after, 
nor  even  to  encourage  her  to  withstand  the  powerful  example 
of  a  lost  world,  (her  mother  having  deceased  while  she  was 


SUPERIORITY  TO  OTHER  SYSTEMS.  545 

yet  young),  she  grew  up  in  the  same  fallen  nature  with  the 
rest  of  mankind,  and  through  the  importunities  of  her  relations, 
was  married  to  Abraham  Stanley,  a  blacksmith  by  trade.  By 
him  she  had  four  children  who  all  died  in  infancy ;  one  only, 
which  was  a  daughter,  attained  to  the  age  of  about  six  years. 
They  lived  together  at  her  father's  house,  in  peace  and  harmo- 
ny, and  procured  a  comfortable  living.  But  the  convictions  of 
her  youth  often  returned  upon  her  with  great  force,  which,  at 
length  brought  her  under  excessive  tribulation  of  soul.  In  this 
situation  she  sought  earnestly  for  deliverance  from  the  bondage 
of  sin,  and  gave  herself  no  rest,  day  nor  night,  but  often  spent 
whole  nights  in  laboring  and  crying  to  God  for  deliverance 
from  sin. 

"  "While  under  these  exercises  of  mind,  she  became  acquaint- 
ed with  James  and  Jane  Wardley,  and  the  society  under  their 
care.  As  these  people  were  favored  with  a  greater  degree  of 
divine  light,  and  a  more  clear  and  pointed  testimony  against 
the  nature  of  sin  than  had  hitherto  been  made  manifest,  Ann 
readily  embraced  their  testimony,  and  united  herself  to  the 
society  in  the  month  of  September,  1758,  being  then  in  the  23d 
year  of  her  age.  The  light  of  these  people  led  them  to  an  open 
confession  of  every  sin  which  they  had  committed,  and  to  a 
full  and  final  cross  against  every  thing  which  they  knew  to  be 
evil :  hence  they  were  endowed  with  great  power  over  sin : 
and  hence  Ann  found  that  protection  which  she  had  so  long 
desired,  and  which,  for  the  time  being,  was  answerable  to  her 
faith." 

"  John  Hocknell,  who  was  well  acquainted  with  her  in  the 
time  of  her  experience  and  sufferings  in  England,  used  fre- 
quently to  speak  of  them,  with  many  peculiar  circumstances 
that  came  under  his  knowledge.  According  to  his  account,  as 
well  as  that  of  her  own,  and  others  who  came  from  England 
with  her,  it  appears  that  in  watchings,  fastings,  tears  and  in- 
cessant cries  to  God,  she  labored  day  and  night,  for  deliverance 
from  the  very  nature  of  sin ;  and  that,  under  the  most  severe 
tribulation  of  mind,  and  the  most  violent  temptations  and  buf- 
fetings  of  the  enemy,  the  agony  of  her  soul  was  often  so  ex- 
treme as  to  occasion  a  perspiration  of  blood.  Sometimes,  for 
69 


546  PRACTICAL  CHRISTIAN  SOCIALISM. 

whole  nights  together,  her  cries,  screeches  and  groans  were 
such  as  to  fill  every  soul  around  with  fear  and  trembling." 

"  Her  mind  ever  intent  on  the  great  work  of  salvation  was 
deeply  affected  concerning  the  lost  state  of  mankind,  which 
she  clearly  saw  in  all  their  works.  But  the  real  foundation  of 
that  loss  was  still  concealed  from  her  view ;  nor  could  she  see 
any  prospect  of  recovery  under  existing  circumstances  ;  for  she 
had  long  been  convinced  that  there  was  nothing  in  all  their 
religious  professions  nor  practices  that  could  save  them  from 
sin  here,  or  furnish  any  reasonable  hope  of  salvation  hereafter. 
Hence  she  spent  much  time  in  earnest  and  incessant  cries  to 
God,  to  show  her  the  real  foundation  of  man's  loss,  what  it  was, 
and  wherein  it  consisted ;  how  the  way  of  salvation  could  be 
effectually  opened  to  a  lost  world  in  its  present  state ;  and  how 
the  great  work  of  redemption  was  to  be  accomplished. 

"  While  in  deep  exercise  of  mind  concerning  these  things, 
she  was  brought  into  a  state  of  excessive  tribulation  of  soul, 
in  which  she  felt  her  way  hedged  up,  seemingly,  on  every  side, 
and  was  constrained  to  cry  mightily  to  God,  to  open  some  way 
of  deliverance.  In  the  midst  of  her  sufferings  and  earnest 
cries  to  God,  her  soul  was  filled  with  divine  light,  and  the  mys- 
teries of  the  spiritual  world  were  brought  clearly  to  her  under- 
standing. She  saw  the  Lord  Jesus  Christ  in  his  glory,  who 
revealed  to  her  the  great  object  of  her  prayers,  and  fully  satis- 
fied all  the  desires  of  her  soul.  The  most  astonishing  visions 
and  divine  manifestations  were  presented  to  her  view  in  so 
clear  and  striking  a  manner,  that  the  whole  spiritual  world 
seemed  displayed  before  her.  In  these  extraordinary  manifes- 
tations, she  had  a  full  and  clear  view  of  the  mystery  of  ini- 
quity, of  the  root  and  foundation  of  human  depravity,  and  of 
the  very  act  of  transgression,  committed  by  the  first  man  and 
woman  in  the  garden  of  Eden.  Here  she  saw  whence  and 
wherein  all  mankind  were  lost  from  God,  and  clearly  realized 
the  only  possible  way  of  recovery.  This  revelation  she  re- 
ceived in  the  summer  of  1770,  in  prison,  where  she  was  con- 
fined on  account  of  her  religious  principles,  under  a  pretense  of 
her  having  profaned  the  sabbath." 

"  The  preceding  work  in  this  society,  under  the  ministration 


SUPERIORITY  TO  OTHER  SYSTEMS.  547 

of  James  and  Jane  Wardley,  was  evidently  preparatory  to  the 
ushering  in  of  the  second  coming  of  Christ ;  and  it  may  with 
propriety  be  compared  to  the  work  of  John  the  Baptist,  or  the 
spirit  of  Elias,  the  forerunner  of  the  Lord  Jesus.  When  there- 
fore Ann  was  baptized  into  the  fullness  of  the  spirit  and  work 
of  that  society,  she  was  then  prepared  for  the  Baptism  of  the 
Holy  and  Divine  nature,  and  was  made  a  fit  vessel  to  receive 
the  true  Spirit  of  Christ,  and  to  revive  and  bring  to  light  his 
perfect  law  of  righteousness  for  the  direction  and  salvation  of 
all  souls  who  were  willing  to  obey  her  testimony;  and  here 
commenced  the  real  manifestation  of  Christ's  second  appear- 
ance. 

"  From  this  time  the  light  and  power  of  God  revealed  in 
Ann,  and  through  her  administered  to  those  who  received  her 
testimony,  had  such  sensible  effect  in  giving  them  power  over 
all  sin,  and  filling  them  with  visions,  revelations  and  other  gifts 
of  God,  that  she  was  readily  acknowledged  as  their  spiritual 
Mother  in  Christ.  Hence  she  received  the  title  of  Mother ;  and 
hence  those  of  the  society,  who  received  and  obeyed  her  tes- 
timony, found  a  great  increase  in  the  power  and  gifts  of  God ; 
while  on  the  other  hand,  those  who  rejected  it,  lost  all  their 
former  light  and  power,  and  fell  back  into  a  state  of  darkness, 
and  into  the  common  course  of  the  world." 

"  The  powerful  testimony  which  she  maintained  against  all 
sin,  together  with  the  wonderful  operations  of  the  Spirit  of  God 
which  prevailed  in  the  meetings  of  her  little  society,  through 
her  ministration,  excited  public  attention,  and  stirred  up  the 
malignant  feelings  of  many,  both  professors  and  profane,  of 
almost  every  class  and  description,  to  such  a  degree  of  enmity 
that,  by  formal  opposition  and  tumultuous  mobs,  open  persecu- 
tion and  secret  malice,  her  very  life  seemed  many  times  in 
great  jeopardy.  She  was  often  shamefully  and  cruelly  abused, 
and  a  number  of  times  imprisoned." 

"  Her  enemies,  after  seeking  in  vain  for  some  plausible  pre- 
text to  take  her  life,  finally  brought  an  accusation  of  blasphemy 
against  her.  They  told  her  she  must  have  her  tongue  bored 
through  with  a  hot  iron  ;  and  brought  her  before  four  ministers 
of  the  established  church,  with  a  view  to  obtain  judgment 


548  PHACTICAL   CHRISTIAN  SOCIALISM. 

against  her.  But  these  men,  being  desirous  to  hear  her  own" 
testimony,  gave  her  liberty  to  speak  for  herself.  Accordingly 
she  spoke,  and  manifested  such  evident  power  of  God,  that 
they  thought  proper  to  dismiss  her ;  and  admonished  her  accus- 
ers to  let  her  alone,  and  not  abuse  her.  Enraged  and  disap- 
pointed at  not  being  able  to  enlist  these  ministers  against  her, 
her  persecutors  were  determined  to  take  the  power  of  judgment 
into  their  own  hands,  and  become  at  once  her  judges  and  exe- 
cutioners, and  agreed  to  stone  her  to  death  as  a  blasphemer. 

"  Accordingly  they  led  her  down  into  a  valley,  without  the 
town,  where  she  was  followed  by  four  of  her  brethren,  namely, 
William  Lee,  James  Whittaker,  Daniel  Whittaker  and  James 
Shepherd.  Her  persecutors  having  provided  themselves  with 
a  sufficient  quantity  of  stones,  suitable  for  their  purpose,  placed 
themselves  on  the  side  of  the  hill,  at  a  convenient  distance, 
and  began  to  throw  their  stones  ;  but  not  being  able,  after  re- 
peated trials,  to  hit  her  or  any  of  her  companions,  (except 
Daniel  Whittaker,  who  received  a  slight  wound  on  one  of  his 
temples,)  they  fell  into  contention  among  themselves,  and 
finally  abandoned  their  design. 

"  Mother  Ann,  in  relating  these  circumstances  to  some  of 
the  believers,  said,  '  While  they  were  throwing  their  stones,  I 
felt  myself  surrounded  with  the  presence  of  God,  and  my  soul 
was  filled  with  love.  I  knew  they  could  not  kill  me,  because 
my  work  was  not  done ;  therefore  I  felt  joyful  and  comfortable, 
while  my  enemies  felt  distress  and  confusion.' 

"  At  another  time  an  attempt  was  made  upon  her  life  ;  but 
it  does  not  appear  that  this  was  done  by  any  legal  process, 
but  rather,  as  is  supposed,  by  the  connivance  of  some  of  the 
officers  of  the  stone  prison  with  the  designs  of  her  enemies. 
She  was  taken  and  confined  in  a  small  cell  of  the  prison,  with 
an  intention  of  starving  her  to  death.  Here  she  was  kept  four- 
teen days  without  any  kind  of  sustenance,  excepting  what  was 
conveyed  to  her  privately,  through  the  keyhole  of  the  door, 
after  the  first  two  days,  once  in  twenty-four  hours. 

"  This  was  done  by  one  of  the  believers,  who  found  access 
to  the  door  of  her  prison,  and  inserted  the  stem  of  a  pipe  through 
the  keyhole,  into  the  bowl  of  which  he  poured  a  small  quantity 


SUPERIORITY  TO  OTHER  SYSTEMS,  549 

of  milk,  mixed  with  a  little  wine,  which  was  her  only  temporal 
support  during  the  whole  time  of  her  imprisonment.  At  the 
end  of  fourteen  days,  the  door  was  unlocked  with  the  expec- 
tation of  finding  her  dead ;  but  to  the  great  surprise  of  her 
enemies,  she  was  not  only  alive,  but  as  well  as  before.  Some 
who  were  present  at  the  time,  and  saw  her  walk  off  in  perfect 
health,  remarked  that  it  must  be  owing  to  a  supernatural  power 
which  attended  her,  and  that  they  did  not  believe  it  was  right 
to  confine  or  oppress  her." 

"  Mother  Ann,  whose  mind  was  ever  intent  on  the  work  of 
God,  and  who  always  stood  ready  to  obey  any  call  of  God  to 
her,  was  at  length,  by  a  special  revelation,  directed  to  repair  to 
America ;  and  at  the  same  time  she  received  a  divine  promise, 
that  the  work  of  God  would  greatly  increase,  and  the  millennial 
church  would  be  established  in  that  country.  This  revelation 
was  communicated  to  the  society,  and  was  soon  confirmed  by 
signs,  visions  and  extraordinary  manifestations,  to  many  indi- 
vidual members  ;  and  permission  was  given  for  all  those  of  the 
society  to  accompany  her,  who  were  able,  and  who  felt  any 
special  impressions  on  their  own  minds  so  to  do.  Accordingly 
those  who  became  the  companions  of  Mother  Ann,  in  her 
voyage  to  America,  and  who  were  all  at  that  time  professedly 
members  of  the  society,  were  Abm.  Stanley,  her  husband,  Wm. 
Lee,  her  brother,  James  Whittaker,  John  Hocknell,  Richard 
Hocknell,  son  of  John  Hocknell,  James  Shepherd,  Mary  Part- 
ington,  and  Nancy  Lee,  a  niece  of  Mother  Ann.  These  eight 
were  all  that  accompanied  Mother  Ann  in  her  voyage  to 
America. 

"  Having  settled  their  affairs  and  made  arrangements  for  the 
voyage,  they  embarked  at  Liverpool,  on  board  the  ship  Mariah, 
Captain  Smith,  of  New  York,  and  sailed  on  the  19th  of  May, 
1774.  Before  they  embarked,  Mother  Ann  told  the  captain  that 
he  should  not  have  whereof  to  accuse  them,  except  it  were 
concerning  the  law  of  their  God.  While  on  their  passage,  they 
went  forth,  in  obedience  to  their  inward  feelings,  to  praise  God 
in  songs  and  in  dances.  This  offended  the  captain  to  such  a 
degree,  that  he  threatened  to  throw  them  overboard,  if  they 
attempted  the  like  exercise  again.  But  as  Mother  Ann  had 


550  PRACTICAL  CHRISTIAN  SOCIALISM. 

put  her  trust  in  God,  whom  she  feared,  she  was  not  willing  to 
be  restrained  in  her  duty  by  the  fear  of  mortals  ;  she  therefore 
chose  to  obey  God  rather  than  man,  and  accordingly  went  forth 
sign  in,  in  obedience  to  the  divine  influences  which  she  felt. 

"  At  this  the  captain  became  greatly  enraged,  and  attempted 
to  put  his  threats  in  execution.  But  that  God  in  whom  they 
trusted,  and  who  had  sent  them  to  do  his  will,  had  power  to 
protect  them.  This  he  did  in  a  marvelous  manner.  It  was  in 
the  evening,  in  time  of  a  storm ;  and  the  ship  suddenly  sprung 
a  leak,  occasioned  by  the  starting  of  a  plank  between  wind 
and  water.  The  water  now  flowed  in  so  rapidly,  that  notwith- 
standing all  their  exertions  at  the  pumps,  it  gained  upon  them 
so  fast,  that  the  whole  ship's  crew  were  greatly  alarmed.  The 
captain  turned  pale  as  a  corpse,  and  said  they  must  all  perish 
before  morning ;  for  he  saw  no  possible  means  to  save  the  ship 
from  sinking. 

"  But  Mother  Ann  maintained  her  confidence  in  God,  and 
said,  '  Captain,  be  of  good  cheer ;  there  shall  not  a  hair  of  our 
heads  perish  ;  we  shall  all  arrive  safe  to  America.  I  just  now 
saw  two  bright  angels  of  God  standing  by  the  mast,  through 
whom  I  received  this  promise.'  She  then  encouraged  the  sea- 
men, and  she  and  her  companions  zealously  assisted  at  the 
pumps.  Shortly  after  this,  a  large  wave  struck  the  ship  with 
great  violence,  and  the  loose  plank  was  instantly  closed  to  its 
place. 

"  Whether  this  remarkable  incident  was  effected  by  the  vio- 
lent force  of  the  wave  against  the  plank,  or  by  some  other 
unaccountable  means,  it  was  then  viewed  by  all  on  board  as  a 
miraculous  interposition  of  Divine  Providence  in  their  favor. 
They  were  soon  in  a  great  measure  released  from  the  pumps  ; 
and  the  captain,  after  this,  gave  them  free  and  full  liberty  to 
worship  God  according  to  the  dictates  of  their  own  consciences, 
and  promised  that  he  would  never  molest  them  again.  He 
was  faithful  to  his  promise,  and  treated  them  with  kindness 
and  respect  during  the  remainder  of  the  voyage,  and  was 
afterwards  free  to  declare,  that  had  it  not  been  for  these  people, 
he  should  have  been  sunk  in  the  sea,  and  never  reached  Amer- 
ica. 


SUPERIORITY  TO  OTHElt  {SYSTEMS.  551 

"  Thus,  after  enduring  the  storms  and  dangers  of  the  sea,  in 
an  old  leaky  ship,  which  had  been  condemned  as  unfit  for  voy- 
age, and  which  came  very  near  foundering  at  sea,  they  all 
arrived  safe  in  New  York  oil  the  6th  of  August  following." 

"  After  Mother  Ann  and  her  little  family  arrived  in  this  coun- 
try, they  passed  through  many  scenes  of  difficulty,  of  a  tem- 
poral nature.  Being  strangers  in  the  land,  and  without  any 
means  of  subsistence,  excepting  the  daily  labor  of  their  own 
hands,  they  were  obliged  to  seek  employment  where  they  could 
find  it  without  hazarding  the  free  enjoyment  of  their  faith :  for 
Mother  Ann  chose  rather  to  rely  upon  the  mercy  of  God  for 
support  and  protection,  than  to  court  the  friendship  of  the  world, 
or  to  solicit  their  favor  for  the  sake  of  any  temporal  advantages 
which  she  might  obtain  at  the  expense  of  her  religious  free- 
dom, which  was  dearer  to  her  than  her  life." 

"  In  the  latter  part  of  the  summer  or  beginning  of  autumn, 
1775,  Abraham  Stanley  was  visited  with  a  severe  sickness. 
To  nurse  and  take  care  of  him  in  this  sickness,  required  Moth- 
er Ann's  whole  time  and  attention.  This  duty  she  performed 
with  the  utmost  care  and  kindness,  though  often  at  the  expense 
of  great  sufferings  on  her  own  part.  Their  earnings  now  ceas- 
ed, and  they  were  reduced  to  extreme  poverty. 

"  Abraham  at  length  recovered  his  health,  so  as  to  be  able  to 
walk  the  streets  ;  and  though  he  never  had  been  considered  as 
a  faithful  and  substantial  believer,  yet  he  had  hitherto  support- 
ed his  credit  and  reputation,  and  maintained  an  outward  con- 
formity to  his  faith.  But  on  regaining  his  health,  and  before 
he  was  fully  able  to  return  to  his  occupation,  he  began  to  asso- 
ciate with  the  wicked  at  public  houses,  and  soon  lost  all  sense 
and  feeling  of  religion,  and  began  to  oppose  Mother  Ann's 
testimony  in  a  very  ungodly  manner,  and  urged  her  to  renounce 
it,  and  live  in  sexual  cohabitation,  like  the  rest  of  the  world. 
She  replied,  that  she  was  willing  to  do  any  thing  for  him  which 
justice,  reason  or  humanity  required;  but  she  should  never 
consent  to  violate  her  duty  to  God ;  and  endeavored  to  prevail 
on  him  to  return  to  his  duty  and  be  faithful. 

"  But  as  Abraham  was  determined  to  pursue  the  course  of 
the  world,  he  continued  his  vicious  practice,  instead  of  return- 


552  PRACTICAL   CHRISTIAN  SOCIALISM. 

ing  to  his  occupation,  and  left  Ann  to  provide  for  herself. 
At  length  he  brought  a  lewd  woman  into  the  house  to  her,  and 
declared  that,  unless  she  would  consent  to  live  in  sexual  co- 
habitation with  him,  he  would  take  that  woman  for  his  wife. 
Ann  replied  with  great  firmness  and  resolution,  that  she  would 
not  do  it  if  he  should  take  her  life  as  the  consequence  of  her 
refusal.  She  also  informed  him,  in  plain  terms,  that  she  con- 
sidered his  cruel  and  abusive  conduct  as  a  very  unjust  requital 
for  the  uniform  kindness  and  attention  which  she  had  paid  to 
him,  both  in  sickness  and  in  health ;  and  said  she  was  still 
willing  to  take  the  most  tender  care  of  him,  if  he  would  return 
to  his  duty,  and  conduct  himself  as  he  ought  to  do,  and  urged 
him,  in  the  most  feeling  manner,  to  return  to  the  obedience  of 
his  faith ;  but  all  to  no  effect.  He  soon  went  off  "with  the 
woman,  to  a  distant  part  of  the  city,  and  it  was  reported  that 
lie  was  shortly  after  married  to  her.  Thus  ended  the  connec- 
tion between  Mother  Ann  and  Abraham  Stanley." 

"  After  passing  through  many .  trying  scenes,  Mother  Ann 
and  those  who  stood  faithful  with  her,  were  collected  together, 
and  in  the  month  of  September,  1776,  took  up  their  residence 
in  the  woods  of  Watervliet,  near  Mskeyuna,  about  seven  miles 
north-west  of  Albany.  The  place  being  then  in  a  wilderness 
state,  they  began,  with  indefatigable  zeal  and  industry,  and 
through  additional  sufferings,  to  prepare  the  way  for  a  perma- 
nent settlement,  where  they  could  enjoy  their  faith  in  peace, 
amid  the  tumults  of  the  war  in  which  the  country  was  then 
involved.  Here  they  waited  with  patience  God's  appointed 
time,  for  the  opening  of  the  testimony  of  that  everlasting  gos- 
pel, for  which  they  had  already  suffered  so  much,  and  which, 
above  all  other  things,  was  the  nearest  to  their  hearts.  Here 
they  occupied  themselves  in  improving  their  new  settlement, 
and  providing  for  their  comfortable  subsistence  ;  and  here  they 
held  their  solemn  meetings,  and  offered  up  their  devotions  to 
God,  full  three  years  and  a  half,  until  the  way  was  prepared 
for  the  commencement  of  their  testimony  to  the  world,  in  the 
spring  of  the  year  1780. 

"  In  the  year  1779,  Mother  Ann  often  encouraged  her  com- 
panions, by  telling  them  that  the  time  was  just  at  hand  when 


SUPERIORITY  TO  OTHER  SYSTEMS.  553 

many  would  come  and  embrace  the  gospel,  and  directed  them 
to  make  provisions  for  it,  which  they  did  according  to  their 
abilities.  This  same  year,  a  remarkable  revival  of  religion 
commenced  in  New  Lebanon  and  the  adjacent  towns,  attended 
with  many  extraordinary  circumstances  of  conviction,  which 
greatly  awakened  the  zeal  of  preachers  and  people.  Many 
were  powerfully  wrought  upon,  both  in  body  and  spirit,  and 
deeply  convicted  of  their  fallen  state.  Many  also,  who  had 
been  professors  of  religion,  began  to  see  the  false  foundation 
on  which  they  had  hitherto  built  .their  hopes  of  salvation. 
Many  were  favored  with  gifts  of  visions  and  prophecies,  by 
which  they  saw  and  testified  that  the  day  of  redemption  was 
at  hand,  that  the  second  coming  of  Christ  was  nigh,  even  at 
the  door ;  and  their  meetings  resounded  with  loud  cries  to  God 
for  his  kingdom  to  come. 

"  Their  meetings  were  also  attended  with  great  power  of 
God,  and  a  strong  testimony  against  all  sin ;  and  the  various 
exercises  and  gifts  of  the  spirit  among  the  people,  manifested 
the  most  convincing  evidences  of  a  real  work  of  God.  Some, 
under  a  deep  conviction  of  their  sins,  were  crying  for  mercy ; 
others  felt  unspeakably  happy  in  the  joyful  visions  and  revela- 
tions of  the  glory  of  the  latter  day,  and  of  the  commencement 
of  the  kingdom  of  Christ  on  earth,  which  was  to  put  an  end  to 
wars  and  fightings,  and  all  manner  of  violence,  restore  peace 
on  earth,  make  an  end  of  sin,  bring  in  everlasting  righteous- 
ness, and  gather  the  saints  into  one  harmonious  communion. 

"  The  work  was  powerful  and  swift,  but  of  short  duration. 
In  a  few  months  their  visions  and  prophecies  ceased,  the  ex- 
traordinary power  of  their  testimony  seemed  to  be  at  an  end, 
and  none  of  those  things  of  which  they  had  testified  as  yet 
appeared.  In  this  situation  they  were  filled  with  deep  distress 
and  anxiety  of  mind ;  yet  still  retained  their  confidence  in  the 
near  approach  of  Christ's  kingdom,  and  continued  their  assem- 
blies with  earnest  prayers,  and  exhortations,  encouraging  one 
another  to  maintain  their  faith  and  hope,  to  wait  with  patience, 
to  pray  and  not  faint. 

"  This  was  the  state  of  the  people  in  the  spring  of  1780, 
when  some  of  them  providentially  visited  Mother  Aim  and  her 
70 


«54  PRACTICAL  CHRISTIAN  SOCIALISM. 

little  family,  and  were  soon  convinced  that  they  were  in  the 
very  work  for  which  they  themselves  had  been  so  earnestly 
praying,  and  for  which  they  had  been  looking  and  waiting  with 
such  ardent  expectations.  Attracted  by  the  report  of  these, 
others  were  induced  to  visit  them ;  and  the  fame  of  these  strange 
people,  who  lived  in  this  obscure  corner  in  the  wilderness,  soon 
extended  far  and  wide.  Many  resorted  to  see  them,  from  New 
Lebanon  and  the  country  round,  and  when  they  heard  the  new 
and  living  testimony,  and  saw  the  various  and  extraordinary 
operations  of  Divine  Power  among  them,  they  were  fully  con- 
firmed in  the  belief,  that  Christ  had,  in  very  deed,  appeared 
again  on  earth." 

"  On  the  31st  of  May,  1781,  Mother  Ann  set  out  on  a  journey 
to  Harvard,  in  the  state  of  Massachusetts.  In  this  journey  she 
was  accompanied  by  William  Lee,  James  Whittaker,  Samuel 
Fitch,  Mary  Partington  and  Margaret  Leeland.  In  the  course 
of  her  journey,  she  visited  many  who  had  before  embraced  her 
testimony,  encouraging  and  confirming  them  in  their  faith  by 
those  extraordinary  manifestations  of  the  power  of  God  which 
always  attended  her  ministry ;  and  though  the  spirit  of  opposi- 
tion manifested  itself,  more  or  less,  wherever  she  went,  yet 
numbers  were  added  to  the  faith.  She  arrived  in  Harvard  the 
latter  part  of  June,  where  she  was  shortly  visited  by  great 
numbers  of  the  inhabitants,  and  by  many  others  from  various 
parts  of  the  country.  Many  embraced  her  testimony,  and,  as 
is  natural  on  such  occasions,  the  spirit  of  Antichrist  was  greatly 
alarmed  at  the  danger  to  which  he  saw  his  kingdom  exposed, 
through  the  prevailing  influence  of  the  testimony  of  truth." 

"  About  the  beginning  of  July,  1783,  they  left  Harvard  to 
return  to  the  westward.  On  their  journey  they  visited  Peters- 
ham, Cheshire,  Richmond,  Hancock  and  Stockbridge,  in  Mas- 
sachusetts, and  New  Lebanon  and  Stephentown,  in  the  state 
of  New  York.  In  all  these  places  they  were  followed  by  great 
multitudes  of  people,  had  many  powerful  meetings,  and  suffer- 
ed much  persecution,  particularly  in  New  Lebanon,  where  they 
were  most  shamefully  and  cruelly  abused.  On  the  4th  of 
September,  they  left  New  Lebanon  and  returned  to  Water- 
vliet,  having  been  absent  two  years  and  three  months.  Here 


SUPERIORITY  TO  OTHER  SYSTEMS.  555 

they  were  again  visited  by  great  numbers  from  all  parts  of  the 
country  where  the  testimony  had  been  received  ;  and  here  they 
continued  their  powerful  meetings,  Avhere  many  souls  were 
awakened  by  the  sound  of  the  gospel,  and  felt  the  purifying 
fire  of  Zion;  and  all  who  were  faithful  and  honest-hearted, 
were  instructed,  strengthened  and  encouraged,  according  to 
their  needs  and  circumstances,  in  all  things,  both  spiritual  and 
temporal. 

"  On  the  21st  of  July,  1784,  the  society  Avas  called  to  sustain 
a  serious  and  affecting  trial  in  the  decease  of  Elder  William 
Lee,  who  had  been  a  powerful  support  to  Mother  Ann,  in  the 
great  weight  of  care  which  such  a  body  of  believers  brought 
upon  her.  This  event  was  the  means  of  preparing  the  minds 
of  the  believers  for  a  still  heavier  trial,  which  they  sensibly  felt 
that  they  must  soon  experience,  in  the  loss  of  the  visible  pres- 
ence and  protection  of  their  dearly  beloved  Mother,  the  thought 
of  which  seemed  almost  insupportable  to  many.  Being  herself 
sensible  that  her  time  was  short,  she  often  reminded  the  people 
of  it,  and  often  exhorted  them  to  faithfulness  and  perseverance 
in  the  way  of  God. 

"  Having  finished  her  work  on  earth,  she  was  called  to  bid 
adieu  to  all  terrestrial  things,  and  was  released  from  her  labors, 
her  sorrows  and  her  sufferings,  and  calmly  resigned  her  soul  to 
God,  on  the  morning  of  the  6th  of  September  following.  This 
solemn  event  was  severely  felt  and  deeply  deplored  by  all  her 
faithful  children ;  but  their  present  loss  was  greatly  compensa- 
ted by  the  faithful  labors  of  Elder  James  Whittaker,  who  suc- 
ceeded her  in  the  ministry,  and  who  was  henceforth  called 
Father  James." — Ib.  pp.  12 — 29. 

Jhq.  About  what  time  did  the  Shakers  settle  down  into  their 
present  social  order  ? 

Ex.  "  The  gathering  of  the  society  began  at  New  Lebanon,  in 
the  month  of  September,  1787,  and  contined  to  progress  as 
fast  as  circumstances  and  the  nature  of  the  work  would  admit. 
Elders  and  deacons  were  appointed  to  lead  and  direct  in  mat- 
ters of  spiritual  and  temporal  concern  ;  suitable  buildings  were 
erected  for  the  accommodation  of  the  members ;  and  order  and 
regularity  were,  by  degrees,  established  in  the  society :  so  that 


556  PRACTICAL   CHRISTIAN  SOCIALISM. 

in  the  year  1792  the  church  was  considered  as  established  in 
the  principles  of  her  present  order  and  spirit  of  government." — 
11).  p.  59. 

Inq.  It  seems  then  that  the  Shakers  have  had  a  Communal 
organization  for  more  than  sixty  years.  How  many  Communi- 
ties have  they  ? 

Ex.  About  seventeen. 

Inq.  How  many  members  have  they  ? 

Ex.  Nearly  four  thousand. 

Inq.  What  amount  of  property  ? 

Ex.  I  am  unable  to  say ;  not  recollecting  ever  to  have  seen 
any  estimate.  They  are  probably  rich.  I  have  understood  that 
they  possess  large  landed  estates  and  much  money  at  interest. 
It  is  likely  that  all  their  property,  if  fairly  appraised,  would 
amount  to  several  millions  of  dollars  in  value. 

Inq.  Have  they  any  creed  ? 

Ex.  I  believe  they  disclaim  having  any  formally  established 
creed.  Their  theological  and  religious  tenets,  however,  appear 
to  have  been  pretty  well  settled  by  common  consent.  They 
are  set  forth  in  the  approved  writings  of  the  Shaker  Church. 
As  nearly  as  I  can  understand  those  writings,  the  following  are 
their  principal  doctrines  :  1.  There  is  one  God  in  two  per- 
sons— a  male  and  a  female — the  Father  and  Holy  Mother 
Wisdom.  2.  That  male  Divinity  manifested  himself  in  Jesus 
Christ  the  Son,  and  female  Divinity  manifested  herself  in  Ann 
Lee  the  daughter,  so  that  in  these  two  human  persons  connec- 
tively  considered  mankind  have  received  a  complete  manifesta- 
tion of  the  divine  nature ;  and  the  divine  manifestation  through 
Ann  Lee  was  what  is  called  in  Scripture  the  second  coming  of 
Christ.  3.  That  the  human  race  fell  into  a  depraved  and  lost 
condition  in  their  first  parents,  through  carnal  lust  and  forbid- 
den sexual  coition.  4.  That  regeneration  and  complete  salva- 
tion have  been  graciously  provided  for  all  mankind  on  condition 
of  faith,  repentance  and  obedience,  and  that  the  same  are  freely 
oiiered  to  every  individual,  either  here  on  earth  or  after  death. 
5.  That  full  and  unreserved  confession  of  sins  to  God  before 
his  witnesses — the  elders  and  eldresses  of  the  church — is  in- 
dispensable to  the  commencement  and  progressive  unfolding 


SIJPEIIIOIUTY  TO  OTHER  SYSTEMS.  557 

of  a  regenerate  life.  6.  That  total  abstinence  from  sexual 
coition  and  all  the  subsidiary  and  concomitant  carnalities,  by 
scrupulous  self-denial,  or  "  the  cross,"  is  indispensable  to  true 
holiness  and  acceptance  with  God.  7.  That  all  mankind  must 
become  truly  regenerate  and  holy  according  to  the  Shaker  faith, 
principles  and  practice,  either  on  earth  or  in  the  spirit  world, 
or  be  finally  lost.  I  have  made  this  statement  according  to  my 
own  best  apprehension,  in  my  own  order  of  thought  and  lan- 
guage. I  believe  it  must  be  substantially  correct. 

In  a  Tract,  entitled  "  A  Brief  Exposition  of  th,e  established 
principles  aiul  regulations  of  the  United  Society  of  Believers  called 
*S'//<7/,YT.v,"  I  find  that  "  the  following  primary  principles "  are 
declared  to  "  constitute  the  basis  on  which  this  Institution  is 
founded,  and  by  which  all  its  movements  and  operations  are 
directed,  viz : 

"  1.  A  life  of  innocence  and  purity,  according  to  the  example 
of  Jesus  Christ  and  his  first  true  followers ;  implying  entire 
abstinence  from  all  sensual  and  carnal  gratifications. 

"  2.  LOVE.-* — '  By  this  shall  all  men  know  that  ye  are  my  dis- 
ciples if  ye  have  love  one  to  another. — Love  is  the  fulfilling  of 
the  law.'  This  is  our  bond  of  union. 

"  3.  PEACE. — '  Follow  peace  with  all  men,'  is  a  divine  precept ; 
hence  our  abstinence  from  war  and  bloodshed,  from  all  acts  of 
violence  towards  our  fellow  men,  from  all  the  party  contentions 
and  politics  of  the  world,  and  from  all  the  pursuits  of  pride  and 
worldly  ambition. — '  My  kingdom  [said  Christ]  is  not  of  this 
world.' 

"  A.  JUSTICE. — '  Render  to  every  man  his  due. — Owe  no  man 
any  thing,  but  to  love  one  another.'  We  are  to  be  just  and 
honest  in  all  our  dealings  with  mankind,  to  discharge  all  just 
dues,  duties,  and  equitable  claims,  as  seasonably  and  effectual- 
ly as  possible. 

"  o.  HOLINESS. — '  Without  which  no  man  shall  see  the  Lord.' 
Which  signifies  to  be  consecrated,  or  set  apart  from  a  common 
to  a  sacred  use.  Hence  arise  all  our  doctrines  and  practical 
rules  of  dedicating  our  persons,  services  and  property  to  social 
and  sacred  uses,  having  adopted  the  example  of  the  first  gospel 
Church,  in  establishing  and  supporting  one  consecrated  and 


553  PRACTICAL  CHRISTIAN  SOCIALISM. 

united  interest  by  the  voluntary  choice  of  every  member,  as  a 
sacred  privilege,  and  not  by  any  undue  constraint  or  persuasion. 

"  6.  GOODNESS. — Do  good  to  all  men,  as  far  as  opportunity 
and  ability  may  serve,  by  administering  acts  of  charity  and  kind- 
ness, and  promoting  light  and  truth  among  mankind.  'What- 
soever ye  would  that  men  should  do  to  you,  do  ye  even  so  to 
them.' 

"  7.  TRUTH. — This  principle  is  opposed  to  falsehood,  lying, 
deceit  and  hypocrisy ;  and  implies  fidelity,  reality,  good,  earnest 
sincerity,  and  punctuality  in  keeping  vows  and  promises. 
These  principles  are  the  genuine  basis  of  our  institution,  plant- 
ed by  its  first  founders,  exhibited  in  all  our  public  writings, 
justified  by  Scripture  and  fair  reason,  and  practically  commend- 
ed as  a  system  of  morality  and  religion,  adapted  to  the  best 
interest  and  happiness  of  man,  both  here  and  hereafter." — 
Brief  Exposition,  pp.  4,  5. 

Inq.  What  is  their  manner  of  admitting  members  ? 

Ex.  In  reply  I  quote  from  the  Tract : 

"  All  reasonable  precaution  is  used  against  admitting  any 
person  to  membership  while  ignorant  of  our  real  faith  and 
principles,  or  of  the  following  General  Rules : 

"  1.  All  persons  who  unite  with  this  Society,  in  any  degree, 
must  do  it  freely  and  voluntarily,  according  to  their  own  faith 
and  unbiased  judgment. 

"  2.  In  the  testimony  of  the  Society,  both  public  and  private, 
no  flattery  nor  any  undue  influence  is  used ;  but  the  most  plain 
and  explicit  statements  of  its  faith  and  principles  are  laid  before 
the  inquirer;  so  that  the  whole  ground  may  be  comprehended, 
as  far  as  possible,  by  every  candidate  for  admission. 

"  3.  No  considerations  of  property  are  ever  made  use  of  by  this 
Society,  to  induce  any  person  to  join  it,  nor  to  prevent  any  one 
from  leaving  it ;  because  it  is  our  faith,  that  no  act  of  devotion 
or  service  that  does  not  flow  from  the  free  and  voluntary  emo- 
tions of  the  heart,  can  be  acceptable  to  God  as  an  act  of  true 
religion. 

"  4.  No  believing  husband  or  wife  is  allowed  by  the  principles 
of  this  Society,  to  separate  from  an  unbelieving  partner,  except 
by  mutual  agreement;  unless  the  conduct  of  the  unbeliever  be 


SUPERIORITY  TO  OTHER  SYSTEMS.  559 

such  as  to  warrant  a  separation  by  the  laws  of  God  and  man. 
Nor  can  any  husband  or  wife,  who  has  otherwise  abandoned 
his  or  her  partner,  be  received  into  communion  with  the  Soci- 
ety. 

"  5.  Any  person  becoming  a  member,  must  rectify  all  his 
wrongs,  and,  as  fast  and  as  far  as  it  is  in  his  power,  discharge 
all  just  and  legal  claims,  whether  of  creditors  or  filial  heirs. 
Nor  can  any  person,  not  conforming  to  this  rule,  long  remain  in 
union  with  the  Society.  But  the  Society  is  not  responsible  for 
the  debts  of  any  individual,  except  by  agreement ;  because 
such  responsibility  would  involve  a  principle  ruinous  to  the 
institution. 

"  6.  No  difference  is  to  be  made  in  the  distribution  of  parent- 
al estate  among  the  heirs,  whether  they  belong  to  the  Society 
or  not ;  but  an  equal  partition  must  be  made  as  far  as  may  be 
practicable  and  consistent  with  reason  and  justice. 

"  7.  If  an  unbelieving  wife  separate  from  a  believing  hus- 
band,* by  agreement,  the  husband  must  give  her  a  just  and 
reasonable  share  of  the  property ;  and  if  they  have  children  who 
have  arrived  to  years  of  understanding  sufficient  to  judge  for 
themselves,  and  who  choose  to  go  with  their  mother,  they  are 
not  to  be  disinherited  on  that  account  Though  the  character 
of  this  institution  has  been  much  censured  on  this  ground,  yet 
we  boldly  assert,  that  the  rule  above  stated  has  never,  to  our 
knowledge,  been  violated  by  this  Society. 

"  8.  Industry,  temperance  and  frugality,  are  prominent  fea- 
tures of  this  institution.  No  member  who  is  able  to  labor,  can 
be  permitted  to  live  idly  upon  the  labors  of  others.  All  are 
required  to  be  employed  in  some  manual  occupation,  according 
to  their  several  abilities,  when  not  engaged  in  other  necessary 
duties."  2b.  5 — 7. 

Inq.  What  is  the  nature  of  their  government  ? 

Ex.  "  The  rules  of  government  in  the  Society  are  adapted  to> 
the  different  orders  of  which  it  is  composed.  In  all  (as  far  as 
respects  adults)  it  is  spiritual ;  its  powers  and  authorities  grow- 
ing out  of  the  mutual  faith,  love  and  confidence  of  all  the  mem- 
bers, and  harmoniously  concurring  in  the  general  form  and 


SCO  rilACTICAL  CHRISTIAN  SOCIALISM. 

nmimcr  of  government  established  by  the  first  founders  of  the 
Society. 

"  1.  The  effective  basis  of  the  government  so  established,  and 
which  is  the  support  of  all  its  institutions,  is  the  faith,  voluntary 
choice,  union,  and  general  approbation  of  the  members.  It  is 
an  established  maxim  in  the  Society,  that  any  member  who  is 
not  reconciled  to  the  faith,  order  and  government  established 
in  it,  is  more  injurious  than  beneficial  to  it;  besides  the  loss  to 
himself  of  his  own  time  and  privilege ;  therefore,  whenever 
this  is  found  to  be  the  case  with  any  one,  and  he  continues  in 
that  situation,  he  is  advised  peaceably  to  withdraw.  As  all 
who  unite  with  this  Society  do  it  voluntarily,  and  can  at  any 
time  withdraw,  they  are  in  duty  bound  to  submit  to  its  govern- 
ment. All  are  required  by  the  rules  of  the  Society  to  do  this, 
or  withdraw ;  and  this  we  think  is  reasonable,  as  no  body  of 
people  can  exist  in  any  associated  capacity,  unless  such  power 
be  maintained  in  its  government. 

"  The  leading  authority  of  the  Society  is  vested  in  a  Minis- 
try, generally  consisting  of  four  persons,  including  both  sexes. 
These,  together  with  the  Elders  and  Trustees,  constitute  the 
general  government  of  the  Society  in  all  its  branches ;  and 
being  supported  by  the  general  union  and  approbation  of  the 
members,  are  invested  with  power  to  appoint  their  successors, 
and  other  subordinate  officers,  as  occasion  may  require  ;  to 
counsel,  advise  and  direct  in  all  matters,  whether  of  a  spiritual 
or  temporal  nature ;  to  superintend  the  concerns  of  the  several 
families,  and  establish  all  needful  orders,  rules  and  regulations 
for  the  direction  and  protection  of  the  several  branches  of  the 
Society ;  but  no  rule  can  be  made,  nor  any  member  assume  a 
lead,  contrary  to  the  original  faith  and  known  principles  of  the 
Society.  And  nothing  which  respects  the  government,  order 
and  general  arrangement  of  the  Society,  is  considered  as  fully 
established,  until  it  has  received  the  general  approbation  of  the 
Society,  or  of  that  branch  thereof  which  it  more  immediately 
concerns. 

"  No  creed  can  be  framed  to  limit  the  progress  of  improve- 
ment. It  is  the  faith  of  the  Society,  that  the  operations  of 
divine  light  are  unlimited.  All  are  at  liberty  to  improve  their 


SUPERIORITY  TO  OTHER  SYSTEMS.  561 

talents  and  exercise  their  gifts,  the  younger  being  subject  to 
the  elder,  and  all  in  concert  with  the  general  lead. 

"  In  the  order  and  government  of  the  Society,  no  corporeal 
punishment  is  approved ;  nor  any  external  force  or  violence 
exercised  on  any  rational  person  who  has  come  to  years  of 
understanding.  Faith,  Conscience  or  Reason  is  sufficient  to 
influence  a  rational  being ;  but  where  these  are  wanting,  the 
necessary  and  proper  means  of  restraint  are  not  prohibited. 

"  The  management  of  temporal  affairs,  in  families  holding  a 
united  interest,  as  far  as  respects  the  consecrated  property  of 
the  Society,  is  committed  to  Trustees.  These  are  appointed 
by  the  Ministry  and  Elders  ;  and  being  supported  as  aforesaid, 
are  legally  invested  with  the  fee  of  the  real  estate  belonging 
to  the  Society. 

"  All  the  consecrated  property  comes  under  their  general 
charge,  together  with  the  oversight  of  all  public  business,  and 
all  commercial  dealings  without  the  bounds  of  the  community. 
But  all  the  transactions  of  the  Trustees,  in  the  use,  manage- 
ment, *  and  disposal  of  this  united  interest,  must  be  done  in 
behalf,  and  for  the  united  benefit  of  the  Society,  and  not  for 
any  personal  or  private  use  or  purpose  whatever.  And  in  all 
these  things,  they  are  strictly  responsible  to  the  leading  author- 
ity of  the  Society,  for  the  faithful  performance  of  their  duty. 

"  It  is  also  an  established  principle,  that  no  Trustee,  nor  any 
member  whatever,  shall  contract  debts  of  any  kind,  in  behalf 
of  the  Society." — Ib.  pp.  7 — 9. 

Inq.  What  is  their  internal  order  of  social  arrangement  ? 

Ex.  "  This  community  is  divided  into  several  different 
branches,  commonly  called  families.  This  division  is  generally 
made  for  the  sake  of  convenience,  and  is  often  rendered  nec- 
essary on  account  of  local  situation  and  occurrent  circumstan- 
ces ;  but  the  proper  division  and  arrangement  of  the  commu- 
nity, without  respect  to  local  situation,  is  into  three  classes,  or 
progressive  degrees  of  order,  as  follows  : 

"  1.  The  first,  or  novitiate  class,  are  those  who  receive  faith, 

and  come  into  a  degree  of  relation  with  the  Society,  but  choose 

to  live  in  their  own  families,  and  manage  their  own  temporal 

concerns.     Any  who  choose  may  live  in  that  manner,  and  be 

71 


562  PRACTICAL   CI11USTIAN  SOCIALISM. 

owned  as  brethren  and  sisters  in  the  gospel,  so  long  as  they 
live  up  to  its  requirements." 

•  "  2.  The  second,  or  junior  class,  is  composed  of  persons  who, 
not  having  the  charge  of  families,  and  being  under  110  embar- 
rassments to  hinder  them  from  uniting  together  in  community 
order,  choose  to  enjoy  the  benefits  of  that  situation.  These 
(for  mutual  safety)  enter  into  a  contract  to  devote  their  services 
freely,  to  support  the  interest  of  the  family  of  which  they  are 
members,  so  long  as  they  continue  in  that  order;  stipulating, 
at  the  same  time,  to  claim  no  pecuniary  compensation  for  their 
services.  But  all  the  members  of  such  families  are  mutually 
benefited  by  the  united  interest  and  labors  of  the  whole  fam- 
ily, so  long  as  they  continue  to  support  the  order  thereof;  and 
they  are  amply  provided  for  in  health,  sickness,  and  old  age. 
These  benefits  are  secured  to  them  by  contract. 

"  Members  of  this  class  have  the  privilege,  at  their  option, 
by  contract,  to  give  freely,  the  improvement  of  any  part  or  all 
of  their  property,  to  be  used  for  the  mutual  benefit  of  the  fam- 
ily to  which  they  belong.  The  property  itself  may  be  resumed 
at  any  time,  according  to  the  contract ;  but  no  interest  can  be 
claimed  for  the  use  thereof;  nor  can  any  member  of  such  family 
be  employed  therein  for  wages  of  any  kind.  Members  of  this 
class  may  retain  the  lawful  ownership  of  all  their  own  property, 
as  long  as  they  think  it  proper,  and  choose  so  to  do ;  but  at  any 
time,  after  having  gained  sufficient  experience  to  be  able  to 
act  deliberately  and  understandingly,  they  may,  if  they  choose, 
dedicate  and  devote  a  part,  or  the  whole,  and  consecrate  it 
forever  to  the  support  of  the  institution.  But  this  is  a  matter 
of  free  choice ;  no  one  is  urged  to  do  so,  but  they  are  rather 
advised,  in  such  cases,  to  consider  the  matter  well,  so  as  not  to 
do  it  until  they  have  a  full  understanding  of  its  consequences  ; 
lest  they  should  do  it  prematurely,  and  afterwards  repent  of  it. 

"  3.  The  third,  or  senior  class,  is  composed  of  such  persons  as 
have  had  sufficient  time  and  opportunity  practically  to  prove 
the  faith  and  manner  of  life  practiced  in  the  Society,  and  are 
I  In  is  prepared  to  enter  fully,  freely  and  voluntarily  into  a  united 
mul  consecrated  interest.  These  covenant  and  agree  to  dedi- 
cate and  devote  themselves  and  services,  with  all  that  they 


SUPERIORITY  TO  OTHER  SYSTEMS.  563 

possess,  to  the  service  of  God  and  the  support  of  the  gospel 
forever,  solemnly  promising  never  to  bring  debt  nor  damage, 
claim  nor  demand,  against  the  Society,  nor  against  any  mem- 
ber thereof,  for  any  property  or  service  which  they  have  thus 
devoted  to  the  uses  and  purposes  of  the  institution.  This  class 
constitutes  what  is  called  church  order,  or  church  relation. 

"  To  enter  fully  into  this  order,  is  considered  by  the  Society 
to  be  a  matter  of  the  utmost  importance  to  the  parties  concern- 
ed, and  therefore  requires  the  most  mature  and  deliberate  con- 
sideration ;  for  after  having  made  such  a  dedication,  according 
to  the  laws  of  justice  and  equity,  there  can  be  no  ground  for 
retraction.  Nor  can  they,  by  those  laws,  recover  any  thing 
whatever  which  has  been  thus  dedicated.  Of  this  all  are  fully 
apprised  before  entering  into  the  contract  Yet  should  any 
afterward  withdraw,  the  Trustees  have  discretionary  power  to 
bestow  upon  them  whatever  may  be  thought  reasonable,  not 
on  the  ground  of  any  just  or  legal  claim,  but  merely  as  an  act 
of  charity.  No  person,  however,  who  withdraws  peaceably,  is 
sent  away  empty." — 2b.  pp.  9 — 12. 

I  think  I  have  given  you  sufficient  information  respecting 
the  rise,  progress,  standing,  doctrines,  principles  and  polity  of 
the  Shakers,  to  enable  you  to  judge  of  the  comparative  merits 
of  their  social  system  and  mine. 

Inq.  I  think  so.  And  is  there  not  much  to  approve  and  ad- 
mire in  their  system  ? 

Ex.  Certainly.  In  its  kind  it  is  a  very  admirable  system. 
Besides  many  excellent  principles  of  righteousness,  and  many 
practical  measures  of  social  arrangement,  which  would  do 
honor  to  any  system,  its  very  errors  are  of  a  nature  to  consoli- 
date and  perpetuate  the  Society  in  a  small  sphere. 

Inq.  But  do  not  the  Shakers  confidently  expect  to  convert 
the  world  ultimately  to  their  principles  and  polity  ? 

Ex.  I  presume  they  do ;  but  I  see  not  a  particle  of  reason  to 
expect  any  such  thing.  "  They  will  probably  remain  a  small, 
select  and  peculiar  people,  so  long  as  they  shall  have  a  denom- 
inational existence. 

Inq.  What  are  your  reasons  for  this  conclusion  ? 


564  PKACTICAL   CHRISTIAN  SOCIALISM, 

Ex.  I.  Several  of  their  leading  theological  doctrines,  where- 
of they  are  extremely  tenacious,  are  unfounded  and  irrational. 
Enlightened  minds  generally  will  never  accept  the  doctrine, 
that  the  Deity  exists  in  two  persons,  a  male  and  a  female. 
They  will  believe  that  God,  as  one  infinite  personality,  pos- 
sesses in  perfection  all  the  good  powers  and  qualities  which  He 
originally  divided  out  to  the  created  male  and  female.  This 
is  as  far  as  they  will  go  in  that  direction.  Enlightened  minds 
generally  will  never  believe  that  Mother  Ann  Lee  was  Christ 
in  his  second  appearing,  nor  God  manifest  in  a  female  person, 
nor  any  thing  superior  in  wisdom  and  goodness  to  thousands 
of  religious  females.  They  will  regard  her  as  an  honest,  con- 
scientious, strong  willed,  religious  devotee  ;  as  a  woman  of 
ardent  and  powerful  passions  both  animal  and  spiritual,  between 
which  there  was  often  a  sore  conflict  terminating  in  the  tri- 
umph of  the  spiritual ;  as  a  person  of  bright  natural  intellect 
with  small  cultivation,  and  of  moderate  reasoning  powers  too 
little  exercised  and  too  much  dwarfed  by  religious  asceticism  ; 
as  a  spiritualistic  medium,  extatic  and  visionist,  frequently  op- 
erated on  by  departed  spirits  of  a  similar  character  to  her  own, 
such  as  the  French  prophets  and  other  enthusiastic  religious 
zealots.  In  all  these  respects,  they  will  set  her  down  as  a  pe- 
culiar and  remarkable  woman.  But  their  faith  and  reverence 
will  never  exalt  Mother  Ann  to  the  Shaker  claim,  of  a  second 
DIVINE  incarnation. 

Enlightened  minds  generally  will  never  accept  the  Shaker 
doctrine  of  the  Fall,  as  consisting  in  or  resulting  from  the  act 
of  disobedient  sexual  coition  between  Adam  and  Eve.  They 
will  see  no  reason  in  such  a  notion,  and  no  proof  that  such  was 
the  fact.  It  will  be  set  down  quietly  as  a  notion  generated  by 
mere  religious  imagination.  Neither  will  such  minds  ever  ac- 
cept the  doctrine,  that  celibacy  is  indispensable  to  a  regenerate 
and  truly  holy  life.  They  will  honor  virginity  and  celibacy  in 
all  who  deem  the  living  of  such  a  life  a  privilege,  in  order  to 
devote  themselves  exclusively  to  the  service  of  God  and  hu- 
manity ;  but  not  as  a  universal  imperative  cross  for  the  righteous 
to  bear.  Wise,  loving  and  chaste  marriage  will  be  held  in  equal 
honor.  It  will  be  considered  the  general  rule  ;  celibacy  the 


SUPERIORITY  TO  OTHER,  SYSTEMS.  565 

exception ;  each  good  in  its  place ;  each  alike  acceptable  to 
God  ;  and  both  perfectly  accordant  with  true  holiness. 

Enlightened  minds  generally  will  never  accept  the  doctrine, 
that  all  sins  ought  to  be  confessed  in  the  presence  of  appointed 
human,  witnesses,  officially  empowered  to  act  as  father  confes- 
sors, or  mother  confessors.  They  will  believe  it  a  duty  to  confess 
all  sins  penitently  to  God,  to  confess  private  personal  wrongs 
to  the  injured  party,  and  to  confess  public  injuries  as  publicly 
as  they  have  been  committed.  But  that  any  priest,  elder  or 
eldress  should  be  made  the  official  witness  and  depository  of 
regular  confessions,  they  will  deem  incompatible  with  the  -"wel- 
fare of  all  concerned.  They  will  know  that  the  abuses  of 
such  a  practice  must  overbalance  all  its  possible  benefits. 

Enlightened  minds  generally  will  never  believe  that  the 
distinctive  peculiarities  of  Shakerism  must  be  embraced,  either 
in  this  or  the  next  world,  in  order  to  perfect  happiness.  But 
they  will  regard  many  of  those  peculiarities,  however  proper 
and  innocent  for  those  who  prefer  them,  as  wholly  non-essential 
to  true  holiness  and  acceptance  with  God ;  just  as  they  must 
regard  every  formal  peculiarity  of  any  sect,  which  is  not  nec- 
essary to  the  practice  of  universal,  absolute  righteousness. 

2.  The  Shaker  theocracy  and  spiritualistic  hierarchy  are  too 
assumptive.  Enlightened  minds  generally  will  see  no  convincing 
proof,  that  God's  infallible  oracle  is  with  the  nominal  successor 
of  Ann  Lee  and  the  Ministry  termed  "  the  Leading  influence." 
Such  minds  will  not  accept  all  the  declared  revelations,  visions 
and  inspirations .  of  that  hierarchy  as  divinely  authoritative. 
They  will  judge  of  the  recommendations,  orders  and  adminis- 
trative measures  which  come  down  from  the  Ministry,  by  their 
agreement  or  non-agreement  with  essential  divine  principles 
and  enlightened  reason.  If  by  this  standard  they  find  them 
exceptionable,  they  will  pay  little  heed  to  the  "  Leading  influ- 
ence" as  sacred,  but  will  set  it  down  as  merely  human  and 
erring.  If  unexceptionable,  they  will  accredit  it  to  that  divine 
wisdom,  a  measure  of  which  dwells  in  every  enlightened  soul, 
and  demand  that  it  should  be  commended  to  the  masses  on 
its  intrinsic  merits — not  on  the  authoritative  pretension  of  hav- 
ing been  received  directly  from  heaven.  They  will  not  accept 


566  rHACTICAL  CHRISTIAN  SOCIALISM. 

of  a  Priesthood  which  veils  itself  from  common  observation 
and  accountability.  They  will  insist  on  a  church  in  which  no 
one  assumes  personal  authority  to  teach  and  direct,  as  standing 
between  God  and  the  people.  The  sovereignty  of  divine  prin- 
ciples, the  untrammeled  exercise  of  reason,  the  just  weight  of 
an  upright  life,  and  the  undeniable  influence  of  a  well-demon- 
strated practical  wisdom,  will  be  regarded  as  the  essential 
elements  of  authority.  Traditions,  pretensions  and  assump- 
tions will  have  to  come  into  open  and  rigorous  examination 
before  the  common  people  ;  and  whatever  cannot  stand  this 
ordeal  will  be  discarded. 

3.  The  constitutional  polity  and  religious  discipline  of  the 
Shakers  is  adapted  only  to  a  small  and  peculiar  people.  It 
will  never  be  adopted  and  submitted  to  by  large  numbers  of 
free  minded,  intelligent  persons.  It  is  too  unnatural,  ascetic, 
monotonous,  artificial,  arbitrary,  ceremonial  and  fantastic.  Such 
people  will  never  believe  it  necessary  to  salvation,  or  to  true 
happiness,  that  they  should  come  under  so  strict  an  espionage 
and  government ;  that  they  should  irreclaimably  consecrate  all 
their  property  and  earnings  to  the  common  use  of  the  church ; 
that  they  should  place  themselves  under  the  complete  confes- 
sional power  and  management  of  certain  official  persons,  whom 
they  have  no  voice  in  appointing ;  that  they  should  renounce 
wedlock  and  the  primary  family ;  that  they  should  repress  all 
natural  affections  towards  blood  relations  and  particular  friends ; 
that  they  should  dress  and  do  a  multitude  of  little  things  pre- 
cisely according  to  prescribed  uniformity ;  that  they  should 
worship  God  in  precise  forms  of  attitude,  movement  and  cere- 
monial ;  and  that  they  should  treat  as  divinely  sacred  numerous 
wild,  nervous,  fantastic  and  extravagant  demonstrations  assum- 
ed to  be  wrought  by  the  power  of  God.  Enlightened  minds 
will  not  quarrel  with  those  who  prefer  these  things  and  are 
satisfied  with  them.  If  such  live  honest  and  peaceable  lives, 
they  will  treat  them  with  all  due  respect.  But  never  will 
many  of  them  think  seriously  of  entering  into  such  a  church. 

For  these  reasons  *I  am  confident  that  the  Shakers,  in  spite 
of  all  the  truth  and  good  belonging  to  their  order  of  society, 
and  notwithstanding  their  high  expectations  of  future  preva- 


SUPERIORITY  TO  OTHER  SYSTEMS.  567 

lence,  will  continue  to  be  a  small,  select  and  peculiar  people. 
There  are  honest,  conscientious  and  worthy  minds,  yes,  talented 
and  intelligent  minds,  among  the  Shakers.     There  is  a  class  of 
persons  scattered  up  and  down  general  society,  who  are  predis- 
posed, from  one  cause  or  another,  to  join  them.     They  will  also- 
adopt  considerable  numbers  of  children,  and  thus   strengthen 
their  society.     But  many  will  secede  from  them,  as  heretofore 
has  been  the  case.     If  they  can  hold  their  own  in  numbers, 
they  will  do  well.     Their  pecuniary  resources  are  ample  enough 
to  sustain  a  very  expansive  system  of  promulgatory  operations, 
and  they  are  by  no  means  deficient  in  devotion  to  their  princi- 
ples.    If  their  social  system  were  of  a  character  to  commend 
itself  to  the  best  classes  of  mind  generally,  the  press  and  living 
voice  would  soon  multiply  then:  four  thousand  members  ten 
fold.     But  as  it  is,  their  seventy  years'  success  thus  far  is  prob- 
ably a  fair  indication  of  what  may  be  expected  in  the  future. 
They  are  looking  for  some  great  overturn  and  spiritual  harvest, 
when  multitudes  will  be  converted,  as  it  were  in  a  day,  but 
will  be  disappointed.     Their  grand  deficiency  lies  in  their  lack 
of  the  Rational  element.     Reason  is  not  sufficiently  cultivated, 
exercised,  honored  and  trusted  under  their  system.     Religion 
and  spiritualistic  supernaturalism,  so  necessary  and  important 
in  their  place,  instead  of  consummating  a  true  union  with  Rea- 
son, cripple  and  enslave  it.     Were  Reason  permitted  to  have 
due  influence  harmoniously  with   Religion  and  Spiritualism, 
Shakerism  would  ere  long  outgrow  every  thing  exceptionable, 
whether  in  doctrinals  or  practicals.     But  it  is  not  in  the  natural 
course  of  things,  that  such  absolute  progress  should  culminate 
from  such  a  beginning.     We  must  therefore  expect  crystaliza- 
tion  and  petrifaction  in  the  United  Society,  rather  than  expan- 
sive growth  and  transforming  progress. 

Inq.  I  fear  our  Shaker  friends  will  think  you  a  blind  and 
incompetent  judge  of  their  merits. 

Ex.  I  shall  not  quarrel  with  them  for  that.  I  am  not  their 
enemy.  They  are  not  my  enemies.  We  are  mutual  friends, 
and  can  afford  to  speak  our  honest  convictions,  against  as  well 
as  for  each  other's  social  system.  I  have  spoken  just  what 
impressed  me  as  the  truth,  without  fear,  flattery  or  unkindness. 


563  PRACTICAL   CIIKISTIAN  SOCIALISM. 

Let  them  and  all  others  do  the  same  in  relation  to  me  and 
mine.  No  doubt  they  will  deem  my  judgment  very  erroneous. 
I,  however,  am  confident  of  its  soundness.  Yet  though  I  judge, 
I  utter  no  denunciations  or  curses  on  them.  Nor  have  I  gone 
to  their  enemies  to  collect  allegations  against  them.  I  respect 
them  for  a  great  deal  that  is  exemplary  in  their  individual  and 
social  life.  But  I  do  not  believe  their  social  system  destined 
to  prevail.  Let  time  determine  whether  my  judgment  is  well 
founded. 

Inq.  Yet  you  confess  that  their  system  is  admirably  adapted 
to  consolidate  and  perpetuate  their  Society  on  a  small  scale. 

Ex.  It  certainly  is  ;  and  the  very  things  which  render  it  so 
foreclose  the  possibility  of  any  great  expansion.  They  will 
keep  the  Society  always  small. 

Inq.  Am  I  to  understand  these  criticisms  as  indicating  the 
main  points  wherein  you  consider  your  social  system  supe- 
rior to  Shakerism  ? 

Ex.  Yes ;  and  I  think  I  need  not  be  more  explicit.  The 
exceptions  I  have  taken  are  not  to  be  found  in  my  system. 
But  what  I  deem  its  substantial  merits  are  embraced  in  Prac- 
tical Christian  Socialism, — the  truth  without  the  error,  the 
good  without  the  evil.  Such  is  my  deliberate  and  firm  persua- 
sion ;  and  I  can  only  say  again,  let  the  future  settle  the  ques- 
tion. In  our  next  Conversation  we  will  examine  the  social 
system  of  the  Noyesite  Perfectionists. 


SUPERIORITY  TO  OTHER  SYSTEMS.  569 


CONVERSATION   VII 

NOYESISM. — Explanation  of  the  appellation — Perfectionist  Communities — 
Their  origin — Mr.  J.  H.  Noyes,  some  account  of  him ;  extract  from 
First  Annual  Report  of  the  Oneida  Association — Theological  doctrines  of 
the  sect ;  extract  from  the  Perfectionist ;  extract  from  Report — Theory  of 
organization  and  government ;  extract — Theory  of  property  ;  extract — 
Theory  of  the  sexual  relations  ;  extracts — Comparison  and  criticisms- 
Three  capital  features  of  Noyesism  objected  to,  viz  :  its  theology,  its  spirit- 
ual autocracy  and  its  Free  Loveism — Other  social  systems  referred  to,  but 
examination  of  them  waived,  viz :  Plato's  Republic,  More's  Utopia,  St. 
Simonians,  Zoarites,  Rappites,  Ebenezers,  Icarians,  &c.  &c.  Individual 
Sovereigntyism  next  to  be  examined. 

Inq.  What  is  Noyesism  ? 

Ex.  I  give  this  appellation  to  the  social  system  of  those 
Communistic  Perfectionists  whose  principal  leader  is  Mr.  John 
H.  Noyes.  They  are  strictly  religious  socialists,  yet  claim  also 
to  be  philosophical  in  their  doctrines  and  practices.  They  have 
several  Communities  in  New  York  and  New  England,  the 
largest  of  which  is  at  Oneida,  N.  Y.,  numbering  between  two 
and  three  hundred  persons.  These  people  profess  to  have 
attained  to  perfect  holiness. 

Inq.  What  is  the  origin  of  these  Perfectionists  ? 

Ex.  Mr.  Noyes,  their  chief  leader  and  apostle,  was  born  at 
West  Brattleboro',  Vt,  Sept.  3,  1811,  and  was  the  oldest  son  of 
Hon.  John  Noyes,  at  one  time  member  of  Congress  from  the 
Southern  Congressional  District  of  that  State.  Mr.  Noyes 
graduated  at  Dartmouth  College  in  1830,  commenced  studying 
law,  was  converted  the  next  year  in  a  religious  revival,  joined 
the  Congregational  Church  at  Putney,  Vt.,  studied  divinity  at 
Andover  and  New  Haven,  was  licensed  to  preach  by  the  New 
Haven  Association  in  1833,  came  out  a  Perfectionist  in  1834, 
and  was  soon  after  excommunicated  from  the  Congregational 
denomination,  as  a  heretic.  In  the  First  Annual  Report  of 
72 


570  PRACTICAL   CHRISTIAN  SOCIALISM. 

the   Oncida  Association,  p.  2,  I  find  the  following  historical 
statement : 

"  In  February,  1834,  John  H.  Noyes,  a  member  at  that  time 
•of  the  Senior  class  in  the  Yale  Theological  Seminary,  and  a 
licentiate  of  the  Congregational  Church,  began  to  preach  in 
the  city  of  New  Haven  the  doctrine  of  perfect  holiness,  and 
other  kindred  '  heresies,'  and  laid  the  foundation  of  what  has 
been  called  the  school  of  modern  Perfectionism.  The  religious 
.theory  then  developed,  involved  the  social  theory  which  has 
embodied  itself  in  the  Oneida  Association. 

"  J.  H.  Noyes,  after  laboring  several  years  as  an  editorial  and 
itinerant  advocate  of  Perfectionism,  in  various  parts  of  New 
England  and  New  York,  in  1838  settled  in  Putney,  Vermont, 
-where  his  father  and  family  resided.  This  was  the  beginning 
*of  what  has  been  called  the  Putney  Community.  Perfection- 
ism assumed  the  form  of  Association  first  in  a  small  circle  of 
the  immediate  connections  of  J.  H.  Noyes.  His  wife  and  sev- 
eral members  of  his  father's  family  being  associated  with  him 
in  religious  faith,  and  in  the  business  of  editing  and  printing, 
•.adopted,  or  rather  naturally  fell  into  the  principle  of  community 
of  interests.  In  1840,  George  Cragin  (who  till  then  had  been 
the  publishing  agent  of  the  Moral  Reform  Society  in  the  city 
of  New  York)  joined  the  Putney  circle  with  his  wife,  and  has 
since  had  a  large  agency,  both  at  Putney  and  Oneida,  in  for- 
warding the  growth  of  the  Association.  From  1840  to  1847, 
there  was  a  gradual  accession  of  members,  till  the  family  num- 
bered nearly  forty.  During  the  same  period  all  the  leading 
principles  of  the  present  social  theory  of  the  Oneida  Associa- 
tion were  worked  out  theoretically  and  practically,  and,  step  by 
step,  the  school  advanced  from  community  of  faith,  to  commu- 
nity of  property,  community  of  households,  community  of  af- 
fections." 

Inq.  What  are  the  theological  doctrines  of  Mr.  Noyes  and 
his  associates  ? 

Ex.  I  understand  them  to  disclaim  having  a  formal  creed  ; 
yet  like  all  other  such  disclaimants,  they  have  a  very  strict  one 


SUPERIORITY  TO  OTHER  SYSTEMS.  •         571 

in  fact.      In  the  "  Perfectionist"  of  Feb.  20,   1845,  something 
very  like  a  creed  was  published  nnder  the  caption, 

"  Thesis  of  the  Second  Reformation" 

I  will  quote  you  the  first  twelve  articles  of  this  Thesis  : 

"  1.  God  is  a  dual  being,  consisting  of  the  Father  and  the 
Word ;  and  man,  as  male  and  female,  is  his  image  and  likeness. 

"  2.  By  the  Word,  '  all  things  were  made  that  were  made? 
viz :  heaven  and  earth,  and  all  the  '  principalities,  thrones  and 
dominions'  that  belong  to  them. 

"3.  All  things  that  God  made  were  'very  good,'  and  evil 
never  originated  by  his  act  or  in  his  works  or  with  his  consent. 

"  4.  '  The  old  serpent,  called  the  Devil  and  Satan,'  was  a 
'  sinner  from  the  beginning,'  and  is  the  uncreated  source  of  all 
evil,  as  God  is  the  uncreated  source  of  all  good. 

"  5.  This  evil  being  was  permitted  to  seduce  Adam  and  Eve 
into  sin,  and  thus  to  incorporate  into  himself  spiritually  the 
parent  stock  of  the  whole  human  family. 

"  6.  One  consequence  of  this  event  has  been  that  the  whole 
posterity  of  Adam  and  Eve  have  been  born  in  spiritual  captiv- 
ity to  the  author  of  sin  and  death. 

"  7.  Another  consequence  has  been  that  Satan,  availing  him- 
self of  the  reproductive  powers  of  human  nature,  has  inter- 
mixed his  own  proper  seed  with  the  posterity  of  Adam. 

"  8.  The  depravity  of  mankind  is  therefore  of  two  sorts. 
The  '  seed  of  the  woman'  are  depraved  by  spiritual  incorpora- 
tion with  Satan ;  while  the  '  seed  of  the  serpent'  are  depraved 
by  vital  identity  with  him. 

"  9.  Both  of  these  classes  are  involved  in  a  ruin  that  would 
have  been  eternal,  had  not  a  system  of  redemption  been  insti- 
tuted. 

"  10.  The  depravity  of  the  latter  class  is  such  that  they  will 
never  avail  themselves  of  the  offer  of  redemption,  and  of  course 
their  ruin  will  be  eternal. 

"11.  The  former  class  being  less  radically  depraved,  will 
hear  the  voice  of  mercy  and  attain  eternal  salvation. 

"  12.  God,  foreknowing  these  diverse  results  of  the  two  sorts 
of  depravity,  predestinated  men  accordingly — the  '  seed  of  the 


C72  PllACTICAL   CHRISTIAN  SOCIALISM. 

serpent'  to  perdition,  and  the  '  seed  of  the  woman'  to  eternal 
life." 

In  the  First  Annual  Report  of  the  Oneida  Association,  al- 
ready referred  to,  pp.  11,  12,  I  find  a  summary  of  faith,  headed 

"  Religious  Belief  of  the  Association. 

"  The  Association,  though  it  has  no  formal  creed,  is  firmly 
and  unanimously  attached  to  the  Bible,  as  the  text-book  of  the 
Spirit  of  truth ;  to  Jesus  Christ,  as  the  eternal  Son  of  God  ;  to 
the  apostles  and  primitive  church,  as  the  exponents  of  the 
everlasting  gospel.  Its  belief  is  that  the  second  advent  of 
Christ  took  place  at  the  period  of  the  destruction  of  Jerusalem ; 
that  at  that  time  there  was  a  primary  resurrection  and  judgment 
in  the  spiritual  world ;  that  the  final  kingdom  of  God  then  be- 
gan in  the  heavens  ;  that  the  manifestation  of  that  kingdom  in 
the  visible  world  is  now  approaching ;  that  its  approach  is  ush- 
ering in  the  second  and  final  resurrection  and  judgment ;  that 
a  church  on  earth  is  now  rising  to  meet  the  approaching  king- 
dom in  the  heavens,  and  to  become  its  duplicate  and  represen- 
tative ;  that  inspiration,  or  open  communication  with  God  and 
the  heavens,  involving  perfect  holiness,  is  the  element  of  con- 
nection between  the  church  on  earth  and  the  church  in  the 
heavens,  and  the  power  by  which  the  kingdom  of  God  is  to 
be  established  and  reign  in  the  world." 

Inq.  I  should  say  that  a  People,  professing  to  believe  in  the 
truth  of  all  these  propositions,  had  a  creed,  and  a  stringent  one 
too,  whether  formal  or  mformal.  It  seems  that  they  believe  in 
a  dual  God,  male  and  female  ;  in  an  uncreated  Devil ;  in  the 
Fall  of  man  through  the  permitted  seduction  of  the  l)evil ;  in 
two  radically  different  generations  of  mankind — one  mainly  of 
God,  the  other  of  the  Devil ;  in  the  predestined  redemption 
and  endless  happiness  of  the  God-originated  sort,  and  the 
certain  endless  sinfulness  and  misery  of  the  Devil-generated 
sort ;  &c.  If  there  be  such  a  God,  such  a  Devil,  such  a  radical 
difference  of  natures  in  mankind,  such  a  predestination,  and 
such  a  final  result,  it  can  hardly  be  worth  while  to  trouble  our- 
selves about  minor  points.  Please  proceed  to  the  constitution- 
al polity  of  the  Perfectionists. 


SUPERIORITY  TO  OTHER  SYSTEMS.  573 

Ex.  I  will  quote  again  from  the  forementioned  Annual  Re- 
port, pp.  12,  13  : 

"  Theory  of  Organization  and  Government. 

"  The  Oneida  Association  regards  itself  as  a  branch  of  the 
kingdom  of  heaven,  the  exponent  of  the  principles,  and  servant 
of  the  spiritual  will,  of  that  kingdom.  It  has  no  written  con- 
stitution or  by-laws — no  formal  mode  of  electing  officers ;  no 
other  system  of  organization  or  means  of  government,  than 
those  which  have  been  incidentally  exhibited  in  the  preceding 
account  of  its  formation  and  transactions.  In  the  place  of  all 
formulas,  it  relies  on  inspiration,  working  through  those  who 
approve  themselves  as  agents  of  God,  and  by  such  apparatus 
of  instruction  and  criticism  as  has  been  described. 

"  A  distinct  view  of  the  theory  of  the  organization  and  gov- 
ernment of  the  kingdom  of  God,  held  by  the  Association,  is 
presented  in  the  following  extract  from  the  Spiritual  Magazine  : 

"  '  The  kingdom  of  God  is  an  absolute  monarchy.  It  is  a 
government  not  of  compact  between  people  and  sovereign ; 
not  limited  by  constitutional  forms  and  provisos.  God  takes 
the  entire  responsibility  of  the  State  ;  and  the  only  compact  in 
the  case  is  the  very  one-sided  one  called  by  the  prophet  the 
'  new  covenant.'  It  is  summed  up  in  these  words  : — '  I  will 
be  to  them  a  God  and  they  shall  be  to  me  a  people.'  The 
'  patronage'  and  appointing  power  of  course  remain  with  the 
responsible  party;  and  all  forms  of  popular  representation  are 
dispensed  with. 

" '  So  far  as  there  is  a  true  church  on  earth,  it  is  a  frontier 
department  of  this  kingdom  ;  and  will  possess  the  great  char- 
acteristics of  heaven's  government,  viz :  central  executive 
power,  and  subordination.  It  will  manifest  in  all  its  operations 
perfect  unity  of  design,  and  true  harmonious  effort.  To  secure 
this,  it  includes  a  gradation  of  authority ; — officers,  not  self- 
elected,  not  popularly  elected,  but  appointed  by  God ;  whose 
credentials,  if  truly  received  of  him,  need  no  secondary  influ- 
ence to  secure  respect.  In  fact,  the  credential  of  authority 
through  all  God's  kingdom,  from  the  Supreme  himself,  down, 
is  not  a  matter  of  parchment,  or  a  voice  from  heaven  merely, 


574  PRACTICAL  CHRISTIAN  SOCIALISM. 

but  the  possession  of  actual  ability.  Carlyle's  doctrine  is  true, 
that  '  mights  in  this  just  universe  do,  in  the  long  run,  mean 
rights.'  God's  appointment  to  office  confers  on  the  individual 
ABILITY  corresponding  to  his  commission ;  and  it  is  as  certain 
that  his  ability  will  make  his  office  recognized  by  those  with 
whom  he  has  to  do,  as  it  is  that  in  a  mixture  of  fluids  the 
heaviest  will  sink  to  the  bottom.  Equivocal  pretensions  to 
superiority,  based  on  diplomas  of  divinity  schools,  or  musty 
apostolic  commissions,  and  which  make  submission  to  the  cler- 
ical authority  a  merely  nominal,  gratuitous  thing — a  matter  of 
custom, — have  no  place  in  Christ's  church.  On  the  contrary, 
in  that  organic  body,  as  we  said  before,  superiority  of  every 
degree  is  a  gift  of  power  from  God,  which  vindicates  itself  by 
an  irresistible  ascendency  over  that  which  is  inferior.  It  is  the 
REALITY  of  power  developed  in  a  medium  of  love,  that  finally 
constitutes  the  church  an  organized  corporation,  well  compared 
to  the  human  body ;  which  causes  each  member  to  gravitate 
toward  his  true  place  and  office,  bringing  the  '  different  gifts' 
of  the  church  into  the  order  and  symmetry  which  is  visibly 
expressed  in  the  human  form. 

" '  In  this  construction  of  the  church,  the  autocratic  principle 
of  the  kingdom  of  God  is  seen  throughout.  The  distribution 
of  gifts — the  appointment  of  '  apostles,  prophets,  evangelists,' 
&c., — is  far  removed  from  human  dictation  :  and  as  these  offi- 
ces are  not  merely  nominal,  but  the  channels  of  God's  will, 
every  Christian  finds  himself  under  a  despotism  extending  far 
beyond  any  earthly  rule.  In  short,  wherever  we  come  in  con- 
tact with  his  spiritual  government,  we  find  it  working  with  a 
strength  which  makes  it  wholly  independent  of  human  voli- 
tions. Whether  in  the  direct  application  of  the  new  covenant 
to  our  souls,  or  in  the  organization  of  intermediate  agencies  of 
his  will,  the  same  despotic  purpose  is  manifest,  the  same  dis- 
regard of  democratic  forms  and  privileges." 

Inq,  This  seems  to  be  a  theocracy,  or  rather  a  spiritual  au- 
tocracy. They  are  Communists,  and  of  course  hold  their 
property  in  common  ? 

Ex.  Their  notions  on  this  subject  are  set  forth,  pp.  11,  15  of 
the  same  Report,  as  follows  : 


SUPERIORITY  TO  OTHER  SYSTEMS.  575 

"  Theory  of  the  Rights  of  Property. 

"  The  ideas  of  the  Association  in  regard  to  the  ownership 
and  distribution  of  property  are  briefly  these,  viz  : 

"  1.  That  all  the  systems  of  property-getting  in  vogue  in  the 
world,  are  forms  of  what  is  vulgarly  called  the  '  grab-game,'  i.e. 
the  game  in  which  the  prizes  are  not  distributed  by  any  rules 
of  wisdom  and  justice,  but  are  seized  by  the  strongest  and 
craftiest ;  and  that  the  laws  of  the  world  simply  give  rules, 
more  or  less  civilized,  for  the  conduct  of  this  game. 

"  2.  That  the  whole  system  thus  defined  is  based  on  the  false 
assumption  that  the  lands  and  goods  of  the  world,  previously  to 
their  possession  by  man,  have  no  owner,  and  rightfully  become 
the  property  of  any  one  who  first  gets  possession ;  which  as- 
sumption denies  the  original  title  of  the  Creator,  excludes  him 
from  his  right  of  distribution,  and  makes  the  '  grab-game/  in 
one  form  or  another,  inevitable. 

"3.  That  God  the  Creator  has  the  first  and  firmest  title  to 
all  property  whatsoever ;  that  he  therefore  has  the  right  of  dis- 
tribution ;  that  no  way  of  escape  from  the  miseries  of  the  '  grab- 
game'  will  ever  be  found,  till  his  title  and  right  of  distribution 
are  practically  acknowledged;  that  in  the  approaching  reign 
of  inspiration,  he  will  assert  his  ownership,  be  acknowledged 
and  installed  as  distributor,  and  thus  the  reign  of  covetousness, 
competition  and  violence,  will  come  to  an  end. 

"4.  Tha.t  God  never  so  makes  over  property  to  man,  as  to 
divest  himself  of  his  own  title  ;  and  of  course  that  man  can 
never  in  reality  have  absolute  and  exclusive  ownership  of  lands, 
goods,  or  even  of  himself,  or  his  productions,  but  only  subordi- 
nate joint-ownership  with  God. 

"  o.  That  in  the  kingdom  of  God  every  loyal  citizen  is  subor- 
dinate joint-owner  with  God  of  all  things.  Rev.  xxi :  7. 

"  6.  That  the  right  of  individual  possession  of  the  specific 
goods  of  the  universe,  under  this  general  joint-ownership,  is 
determined  by  the  arbitrament  of  God  through  inspiration, 
direct  or  indirect. 

"  7.  That  there  is  no  other  right  of  property  beyond  these- 


676  PllACTICAL  CHRISTIAN  SOCIALISM. 

two  ;  viz.,  the  right  of  general  joint-ownership  by  unity  with 
God;  and  the  right  of  possession  as  determined  by  inspiration. 

"  8.  That  the  right  of  possession,  in  the  case  of  articles 
directly  consumed  in  the  use,  is  necessarily  equivalent  to  ex- 
clusive ownership,  but  in  all  other  cases  is  only  the  right  of 
beneficial  use,  subject  to  the  principle  of  rotation,  and  to  the 
distributive  rights  of  God. 

"  It  will  be  seen  from  this  statement  of  principles,  that  the 
Oneida  Association  cannot  properly  be  said  to  stand  on  any 
ordinary  platform  of  communism.  Their  doctrine  is  that  of 
Community,  not  merely  or  chiefly  with  each  other,  but  with 
God ;  and  for  the  security  of  individual  rights  they  look,  not  to 
constitutions  or  compacts  with  each  other,  but  to  the  wisdom 
and  goodness  of  the  Spirit  of  truth,  which  is  above  all.  The 
idea  of  their  system,  stated  in  its  simplest  form,  is  that  all  be- 
lievers constitute  the  family  of  God  ;  that  all  valuables,  whether 
persons  or  things,  are  family  property ;  and  that  all  the  labors 
of  the  family  are  directed,  judged  and  rewarded  in  the  distri- 
bution of  enjoyments  by  the  Father." 

Inq.  This  is  neither  less  nor  more  than  strict  Communism  of 
a  peculiar  metaphysical  and  religious  phase.  I  have  heard 
much  about  the  Free  Love  doctrines  of  these  Perfectionists.  I 
should  like  to  have  a  statement  of  these  doctrines  in  their  own 
words. 

Ex.  Their  "  Theory  of  the  Sexual  Relation"  is  set  forth  with 
great  prominence  in  the  Report  from  which  I  have  been  quot- 
ing. It  contains  Mr.  Noyes'  famous  "  Bible  Argument ;  defin- 
ing the  relations  of  the  sexes  in  the  kingdom  of  heaven." 
That  Argument  affirms,  illustrates  and  defends  twenty-five 
capital  Propositions.  It  would  be  occupying  too  much  time  to 
rehearse  the  entire  Argument.  But  I  will  give  you  liberal 
extracts,  which  cannot  leave  you  ignorant  of  the  doctrines 
inquired  after.  Bear  in  mind  that  these  Perfectionists  profess 
to  consider  themselves  already  in  the  resurrection  state,  living 
in  the  kingdom  of  God.  Bear  also  in  mind  that  they  confine 
their  Free  Loveism  exclusively  to  the  true  saints.  Reprobates, 
unregenerates  and  ^perfectionists  have  no  privileges  of  this 
sort.  I  will  begin  with 


SUPERIORITY  TO  OTHER  SYSTEMS.  577 

"  PROPOSITION  v.  In  the  kingdom  of  heaven,  the  institution 
of  marriage  which  assigns  the  exclusive  possession  of  one  wo- 
man to  one  man,  does  not  exist  Matt,  xxii  :  23 — 30.  'In  the 
resurrection  they  neither  marry  nor  are  given  in  marriage.' " 

"  PROPOSITION  vi.  In  the  kingdom  of  heaven,  the  intimate 
union  of  life  and  interests,  which  in  the  world  is  limited  to  pairs, 
extends  through  the  whole  body  of  believers ;  i.  e.  complex  mar- 
riage takes  the  place  of  simple.  John  xvii :  21.  Christ  prayed 
that  all  believers  might  be  one,  even  as  he  and  the  Father  are  one. 
His  unity  with  the  Father  is  defined  in  the  words,  'all  mine  are 
thine,  and  all  thine  are  mine'  Ver.  10.  This  perfect  community 
of  interests,  then,  will  be  the  condition  of  all,  when  his  prayer 
is  answered.  The  universal  unity  of  the  members  of  Christ, 
is  described  in  the  same  terms  that  are  used  to  describe  mar- 
riage-unity. Compare  1  Cor.  xii.:  12 — 27,  with  Gen.  ii :  24.  See 
also  1  Cor.  vi:  15—17,  and  Eph.  v :  30—32." 

"  PROPOSITION  vn.  The  effects  of  the  effusion  of  the  Holy 
Spirit  on  the  day  of  Pentecost,  present  a  practical  commentary 
on  Christ's  prayer  for  the  unity  of  believers,  and  a  sample  of 
the  tendency  of  heavenly  influences,  which  fully  confirm  the 
foregoing  proposition.  '  All  that  believed  were  together,  and 
had  all  things  common ;  and  sold  their  possessions  and  goods, 
and  parted  them  to  all,  as  every  man  had  need.'  '  The  multi- 
tude of  them  that  believed  were  of  one  heart  and  of  one  soul ; 
neither  said  any  of  them  that  aught  of  the  things  which  he 
possessed  was  his  own ;  but  they  had  all  things  common.' 
Acts  ii :  44, 45,  and  iv :  32.  Here  is  unity  like  that  of  the  Father 
and  the  Son.  ('  All  mine  thine,  and  all  thine  mine.')" 

"  PROPOSITION  vm.  The  abolishment  of  appropriation  is  in- 
volved in  the  very  nature  of  a  true  relation  to  Christ  in  the 
gospel.  This  we  prove  thus : — The  possessive  feeling  which 
expresses  itself  by  the  possessive  pronoun  mine,  is  the  same  in 
essence,  when  it  relates  to  women,  as  when  it  relates  to  money, 
or  any  other  property.  Amativeness  and  acquisitiveness  are 
only  different  channels  of  one  stream.  They  converge  as  we 
trace  them  to  their  source.  Grammar  will  help  us  to  ascertain 
their  common  center  ;  for  the  possessive  pronoun  mine,  is  deriv- 
ed from  the  personal  pronoun  I;  and  so  the  possessive  feeling, 
73 


573  PRACTICAL   CHRISTIAN  SOCIALISM. 

whether  amative  or  acquisitive,  flows  from  the  personal 
feeling,  i.  e.  is  a  branch  of  egotism.  Now  egotism  is  abolished 
by  the  gospel  relation  to  Christ.  The  grand  mystery  of  the 
gospel  is  vital  union  with  Christ — the  merging  of  self  in  his 
life — the  extinguishment  of  the  pronoun  Jat  the  spiritual  cen- 
ter. Thus  Paul  says,  '  I  live,  yet  not  I,  but  Christ  liveth  in  me.' 
The  grand  distinction  between  the  Christian  and  the  unbeliever 
— between  heaven  and  the  world — is,  that  in  one  reigns  the 
we-spirit,  and  in  the  other  the  I-spirit.  From  /comes  mine,  and 
from  the  I-spirit  comes  the  exclusive  appropriation  of  money, 
women,  &c.  From  we  comes  ours,  and  from  the  we-syiirit  comes 
universal  community  of  interests. 

"  PROPOSITION  ix.  The  abolishment  of  sexual  exclusive- 
ness  is  involved  in  the  love-relation  required  between  all  be- 
lievers by  the  express  injunction  of  Christ  and  the  apostles, 
and  by  the  whole  tenor  of  the  New  Testament.  '  The  new 
commandment  is,  that  we  love  one  another,'  and  that  not  by 
pairs,  as  in  the  world,  but  en  masse.  We  are  required  to  love 
one  another,  'fervently I  ( 1  Peter  i :  22,)  or,  as  the  original  might 
be  rendered,  burningly.  The  fashion  of  the  world  forbids  a  man 
and  woman  who  are  otherwise  appropriated,  to  love  one  another 
burningly — to  flow  into  each  other's  hearts.  But  if  thfey  obey 
Christ  they  must  do  this  ;  and  whoever  would  allow  them  to  do 
this,  and  yet  would  forbid  them  (on  any  other  ground  than  that 
of  present  expediency)  to  express  their  unity  of  hearts  by  bod- 
ily unity,  would  '  strain  at  a  gnat  and  swallow  a  camel ;'  for 
unity  of  hearts  is  as  much  more  important  than  the  bodily  ex- 
pression of  it,  as  a  camel  is  bigger  than  a  gnat. 

"  PROPOSITION  x.  The  abolishment  of  worldly  restrictions 
on  sexual  intercourse  is  involved  in  the  anti-legality  of  the 
gospel.  It  is  incompatible  with  the  state  of  perfected  freedom, 
towards  which  Paul's  gospel  of '  grace  without  law'  leads,  that 
man  should  be  allowed  and  required  to  love  in  all  directions, 
and  yet  be  forbidden  to  express  love  in  its  most  natural  and 
beautiful  form,  except  in  one  direction.  In  fact,  Paul  says  with 
direct  reference  to  sexual  intercourse — '  All  things  are  lawful 
for  me,  but  all  things  are  not  expedient ;'  all  things  are  lawful 
for  me,  but  I  will  not  be  brought  under  the  power  of  any ; 


SUPERIORITY  TO  OTHER  SYSTEMS.  579 

(1  Cor.  vi :  12  ;)  thus  placing  the  restrictions  which  were  nec- 
essary in  the  transition  period,  on  the  basis^not  of  law,  but  of 
expediency,  and  the  demands  of  spiritual  freedom,  and  leaving 
it  fairly  to  be/inferred  that  in  the  final  state,  when  hostile  sur- 
roundings and  powers  of  bondage  cease,  all  restrictions  also 
will  cease." 

"  PROPOSITION  xi.  The  abolishment  of  the  marriage  system 
is  involved  in  Paul's  doctrine  of  the  end  of  ordinances.  Mar- 
riage is  one  of  the  '  ordinances  of  the  worldly  sanctuary.'  This 
is  proved  by  the  fact  that  it  has  no  place  in  the  resurrection. 
(See  proposition  v.)  The  Roman  Catholic  church  places  it 
among  its  seven  sacraments.  (See  Powers'  Catholic  Manual, 
pp.  29  &  185.)  Paul  expressly  limits  it  to  life  in  the  flesh. 
Rom.  vii :  2,  3.  The  assumption,  therefore,  that  believers  are 
dead  to  the  world  by  the  death  of  Christ,  (which  authorized 
the  abolishment  of  Jewish  ordinances,)  legitimately  makes  an 
end  of  marriage.  Col.  ii :  20." 

"  PROPOSITION  xii.  The  law  of  marriage  is  the  same  in  kind 
with  the  Jewish  law  concerning  meats  and  drinks  and  holy 
days,  of  which  Paul  said  that  they  were  '  contrary  to  us,  and 
were  taken  out  of  the  way,  being  nailed  to  the  cross.'  Col.  ii : 
14.  The  plea  in  favor  of  the  worldly  system  of  sexual  inter- 
course, that  it  is  not  arbitraiy  but  founded  in  nature,  will  not 
bear  investigation.  All  experience  testifies,  (the  theory  of  the 
novels  to  the  contrary  notwithstanding,)  that  sexual  love  is  not 
naturally  restricted  to  pairs.  Second  marriages  are  contrary  to 
the  one-love  theory,  and  yet  .are  often  the  happiest  marriages. 
Men  and  women  find  universally,  (however  the  fact  may  be 
concealed,)  that  their  susceptibility  to  love  is  not  burnt  out  by 
one  honey-moon,  or  satisfied  by  one  lover.  On  the  contrary, 
the  secret  history  of  the  human  heart  will  bear  out  the  asser- 
tion that  it  is  capable  of  loving  any  number  of  times  and  any 
number  of  persons,  and  that  the  more  it  loves  the  more  it  can 
love.  This  is  the  law  of  nature,  thrust  out  of  sight  and  con- 
demned by  common  consent,  and  yet  secretly  known  to  all. 
There  is  no  occasion  to  find  fault  with  it.  Variety  is,  in  the 
nature  of  things,  as  beautiful  and  useful  in  love  as  in  eating 
and  drinking.  The  one -love  theory  is  the  exponent,  not  of 


580  PRACTICAL   CHRISTIAN  SOCIALISM. 

simple  experience  in  love,  but  of  the  '  green-eyed  monster/ 
jealousy.  It  is  not  the  loving  heart  but  the  greedy  claimant  of 
the  loving  heart  that  sets  up  the  popular  doctrine,  that  one  only 
can  be  truly  loved." 

"  PROPOSITION  xm.  The  law  of  marriage  '  worketh  wrath.' 
1.  It  provokes  to  secret  adultery,  actual  or  of  the  heart  2.  It 
ties  together  unmatched  natures.  3.  It  sunders  matched  na- 
tures. 4.  It  gives  to  sexual  appetite  only  a  scanty  and  monot- 
onous allowance,  and  so  produces  the  natural  vices  of  poverty, 
contraction  of  taste,  and  stinginess  or  jealousy.  5.  It  makes 
no  provision  for  the  sexual  appetite  at  the  very  time  when  that 
appetite  is  strongest.  By  the  custom  of  the  world,  marriage, 
in  the  average  of  cases,  takes  place  at  about  the  age  of  twenty- 
four.  Whereas  puberty  commences  at  the  age  of  fourteen. 
For  ten  years,  therefore,  and  that  in  the  very  flush  of  life,  the 
sexual  appetite  is  starved.  This  law  of  society  bears  hardest 
on  females,  because  they  have  less  opportunity  of  choosing 
their  time  of  marriage  than  men.  This  discrepancy  between 
the  marriage  system  and  nature  is  one  of  the  principal  sources 
of  the  peculiar  diseases  of  women,  of  prostitution,  masturba- 
tion, and  licentiousness  in  general." 

"  PROPOSITION  xvn.  Dividing  the  sexual  relation  into  two 
branches,  the  amative  and  propagative,  the  amative  or  love 
relation  is  first  in  importance,  as  it  is  in  the  order  of  nature. 
God  made  woman  because  '  he  saw  it  was  not  good  for  man  to 
be  alone  ;'  (Gen.  ii :  18  ;)  i.  e.  for  social,  not  primarily  for  prop- 
agative purposes.  Eve  was  called  Adam's  '  help-meet.'  In 
the  whole  of  the  specific  account  of  the  creation  of  woman, 
she  is  regarded  as  his  companion,  and  her  maternal  office  is 
not  brought  into  view.  Gen.  ii :  18 — 25.  Amativeness  was 
necessarily  the  first  social  affection  developed  in  the  garden  of 
Eden.  The  second  commandment  of  the  eternal  law  of  love — 
'  thou  shalt  love  thy  neighbor  as  thyself — had  amativeness  for 
its  first  channel ;  for  Eve  was  at  first  Adam's  only  neighbor. 
Propagation,  and  the  affections  connected  with  it,  did  not  com- 
mence their  operation  during  the  period  of  innocence.  After 
the  fall,  God  said  to  the  woman — '  I  will  greatly  multiply  thy 
sorrow  and  thy  conception  ;'  from  which  it  is  to  be  inferred  that 


SUPERIORITY  TO  OTHER  SYSTEMS.  581 

in  the  original  state,  conception  would  have  been  comparatively 
infrequent." 

"  PROPOSITION  xx.  The  amative  and  propagative  functions 
of  the  sexual  organs  are  distinct  from  each  other,  and  may  be 
separated  practically.  They  are  confounded  in  the  world,  both 
in  the  theories  of  physiologists  and  in  universal  practice.  The 
amative  function  is  regarded  merely  as  a  bait  to  the  propaga- 
tive, and  is  merged  in  it.  The  sexual  organs  are  called  '  organs 
of  reproduction,'  or  *  organs  of  generation,'  but  not  organs  of 
love  or  organs  of  union.  But  if  amativeness  is,  as  we  have 
seen,  the  first  and  noblest  of  the  social  affections,  and  if  the 
propagative  part  of  the  sexual  relation  was  originally  seconda- 
ry, and  became  paramount  by  the  subversion  of  order  in  the 
fall,  we  are  bound  to  raise  the  amative  office  of  the  sexual 
organs  into  a  distinct  and  paramount  function.  It  is  held  in 
the  world,  that  the  sexual  organs  have  two  distinct  functions, 
viz.,  the  urinary  and  the  propagative.  We  affirm  that  they  have 
three — the  urinary,  the  propagative,  and  the  amative  ;  i.  e.  they 
are  conductors,  first  of  the  urine,  secondly  of  the  seed,  and 
thirdly  of  the  vital  and  social  magnetism.  And  the  amative  is 
as  distinct  from  the  propagative,  as  the  propagative  is  from  the 
urinary.  In  fact,  strictly  speaking,  the  organs  of  propagation 
are  physiologically  distinct  from  the  organs  of  union  in  both 
sexes.  The  testicles  are  the  organs  of  reproduction  in  the 
male,  and  the  uterus  in  the  female.  These  are  distinct  from 
the  organs  of  union.  The  sexual  conjunction  of  male  and 
female  no  more  necessarily  involves  the  discharge  of  the  testi- 
cles than  of  the  bladder.  The  discharge  of  the  seed,  instead 
of  being  the  main  act  of  sexual  intercourse  properly  so  called, 
is  really  the  sequel  and  termination  of  it.  Sexual  intercourse, 
pure  and  simple,  is  the  conjunction  of  the  organs  of  union,  and 
the  interchange  of  magnetic  influences,  or  conversation  of  spir- 
its, through  the  medium  of  that  conjunction.  The  communica- 
tion from  the  testicles  to  the  uterus,  which  constitutes  the 
propagative  act,  is  distinct  from,  subsequent  to,  and  not  neces- 
sarily connected  with,  this  intercourse.  On  the  one  hand  the 
seminal  discharge  can  be  voluntarily  withheld  in  sexual  con- 
nection ;  and  on  the  other  it  can  be  produced  without  sexual 


532  PRACTICAL   CHRISTIAN  SOCIALISM. 

connection,  as  it  is  in  masturbation.  This  latter  fact  demon- 
strates that  the  discharge  of  the  seed  and  the  pleasure  con- 
nected with  it,  is  not  essentially  social,  since  it  can  be  produced 
in  solitude  ;  it  is  a  personal  and  a  dual  affair.  In  fact  this  is 
evident  from  a  physiological  analysis  of  it.  The  pleasure  of 
the  act  is  not  produced  by  contact  and  interchange  of  life  with 
the  female,  but  by  the  action  of  the  seminal  fluid  on  certain 
internal  nerves  of  the  male  organ.  The  appetite  and  that 
which  satisfies  it,  are  both  within  the  man,  and  of  course  the 
pleasure  is  personal  and  may  be  obtained  without  sexual  inter- 
course. We  insist  then  that  the  amative  function — that  which 
consists  in  a  simple  union  of  persons,  making  '  of  twain  one 
flesh'  and  giving  a  medium  of  magnetic  and  spiritual  inter- 
change,— is  a  distinct  and  independent  function,  as  superior  to 
the  reproductive  as  we  have  shown  amativeness  to  be  to  prop- 
agation." 

"  Note  2.  Here  is  a  method  of  controlling  propagation,  that  is 
natural,  healthy,  favorable  to  amativeness,  and  effectual.  1.  It 
is  natural  The  useless  expenditure  of  seed  certainly  is  not 
natural.  God  cannot  have  designed  that  men  should  sow  seed 
by  the  way-side,  where  they  do  not  expect  it  to  grow,  or  in  the 
same  field  where  seed  has  already  been  sown,  and  is  growing ; 
and  yet  such  is  the  practice  of  men  in  ordinary  sexual  inter- 
course. They  sow  seed  habitually  where  they  do  not  irish  it  to 
grow.  This  is  wasteful  of  life,  and  cannot  be  natural.  So  far 
the  Shakers  and  Grahamites  are/ight.  Yet  it  is  equally  man- 
ifest that  the  natural  instinct  of  our  nature  demands  frequent 
congress  of  the  sexes,  not  for  propagative,  but  for  social  and 
spiritual  purposes.  It  results  from  these  opposite  indications, 
that  simple  congress  of  the  sexes,  without  the  preparative 
crisis,  is  the  order  of  nature,  for  the  gratification  of  ordinary 
amative  instincts  ;  and  that  the  act  of  propagation  should  be 
reserved  for  its  legitimate  occasions,  when  conception  is  intend- 
ed. The  idea  that  sexual  intercourse,  pure  and  simple,  is 
impossible  or  difficult,  and  therefore  not  natural,  is  contradicted 
by  the  experience  of  many.  Abstinence  from  masturbation  is 
impossible  or  difficult,  where  habit  has  made  it  a  second  na- 
ture ;  and  yet  no  one  will  say  that  habitual  masturbation  is 


SUPERIORITY  TO  OTHER  SYSTEMS.  583 

natural.  So  abstinence  from  the  propagative  part  of  sexual 
intercourse  may  seem  impracticable  to  depraved  natures,  and 
yet  be  perfectly  natural  and  easy  to  persons  properly  trained  to 
chastity.  Our  method  simply  proposes  the  subordination  of 
the  flesh  to  the  spirit,  teaching  men  to  seek  principally  the 
elevated  spiritual  pleasures  of  sexual  intercourse,  and  to  be 
content  with  them  in  their  general  intercourse  with  women, 
restricting  the  more  sensual  part  to  its  proper  occasions.  This 
is  certainly  natural  and  easy  to  spiritual  men,  however  difficult 
it  may  be  to  the  sensual.  2.  Our  method  is  healthy.  In  the 
first  place,  it  secures  woman  from  the  curses  of  involuntary  and 
undesirable  procreation ;  and  secondly,  it  stops  the  drain  of  life 
on  the  part  of  the  man.  This  cannot  be  said  of  Owen's  sys- 
tem, or  any  other  plan  for  preventing  merely  the  effects  of  the 
emission  of  the  seed,  and  not  the  emission  itself.  3.  Our 
method  is  favorable  to  amativeness.  Owen  can  only  say  of  his 
method,  that  it  does  not  much  diminish  the  pleasure  of  sexual 
intercourse,  but  we  can  say  of  ours  that  it  vastly  increases  that 
pleasure.  Ordinary  sexual  intercourse  (in  which  the  amative 
and  propagative  functions  are  confounded,)  is  a  momentary 
affair,  terminating  in  exhaustion  and  disgust.  If  it  begins  in 
the  spirit,  it  soon  ends  in  the  flesh ;  i.  e.  the  amative,  which  is- 
spiritual,  is  drowned  in  the  propagative,  which  is  sensual.  The 
exhaustion  which  follows,  naturally  breeds  self-reproach  and 
shame,  and  this  leads  to  dislike  and  concealment  of  the  sexual 
organs,  which  contract  disagreeable  associations  from  the  fact 
that  they  are  the  instruments  of  pernicious  excess.  This  un- 
doubtedly is  the  philosophy  of  the  origin  of  shame  after  the  fall. 
Adam  and  Eve  first  sunk  the  spiritual  in  the  sensual,  in  eating 
the  forbidden  fruit,  and  then  having  lost  the  true  balance  of 
their  natures,  they  sunk  the  spiritual  in  the  sensual  in  their 
intercourse  with  each  other,  by  pushing  prematurely  beyond 
the  amative  to  the  propagative,  and  so  became  ashamed,  and 
began  to  look  with  an  evil  eye  on  the  instruments  of  their  folly. 
On  the  same  principle  we  may  account  for  the  process  of 
'  cooling  off'  which  takes  place  between  lovers,  and  often  ends 
in  indifference  and  disgust.  Exhaustion  and  self-reproach 
make  the  eye  evil  not  only  toward  the  instruments  of  excess, 


534  PRACTICAL  CHRISTIAN  SOCIALISM. 

but  toward  the  person  who  tempts  to  it.  In  contrast  with  all 
this,  lovers  who  use  their  sexual  organs  simply  as  the  servants 
of  their  spiritual  natures,  abstaining  from  the  propagative  act, 
except  when  procreation  is  intended,  may  enjoy  the  highest 
bliss  of  sexual  fellowship  for  any  length  of  time,  and  from  day 
to  day,  without  satiety  or  exhaustion ;  and  thus  marriage  life 
may  become  permanently  sweeter  than  courtship,  or  even  the 
honey-moon.  4.  Our  method  of  controlling  propagation  is 
effectual.  The  habit  of  making  sexual  intercourse  a  quiet  affair, 
like  conversation,  restricting  the  action  of  the  organs  to  such 
limits  as  are  necessary  to  the  avoidance  of  the  sensual  crisis, 
can  easily  be  established,  and  then  there  is  no  risk  of  concep- 
tion without  intention." 

"  PROPOSITION  xxn.  The  foregoing  principles  concerning 
the  sexual  relation,  open  the  way  for  Association.  1.  They 
furnish  motives.  They  apply  to  larger  partnerships  the  same 
attractions  as  draw  and  bind  together  pairs  in  the  worldly  part- 
nership of  marriage.  A  community  home  in  which  each  is 
married  to  all,  and  where  love  is  honored  and  cultivated,  will 
be  as  much  more  attractive  than  an  ordinary  home,  even  in  the 
honey-moon,  as  the  community  outnumbers  a  pair.  A  motive 
thus  mighty  is  needed  for  the  Association  enterprise.  2.  These 
principles  remove  the  principal  obstructions  in  the  way  of  Asso- 
ciation. There  is  plenty  of  tendency  to  crossing  love,  and 
adultery,  even  in  the  system  of  isolated  households.  Associa- 
tion increases  this  tendency.  Amalgamation  of  interests, 
frequency  of  interview,  and  companionship  in  labor,  inevitably 
give  activity  and  intensity  to  the  social  attractions  in  which 
amativeness  is  the  strongest  element.  The  tendency  to  extra- 
matrimonial  love  will  be  proportioned  to  the  condensation  of 
interests  produced  by  any  given  form  of  Association ;  i.  e.  if  the 
ordinary  principles  of  exclusiveness  are  preserved,  Association 
will  be  a  worse  school  of  temptation  to  unlawful  love  than  the 
world  is,  in  proportion  to  its  social  advantages.  Love,  in  the 
exclusive  form,  has  jealousy  for  its  complement;  and  jealousy 
brings  on  strife  and  division.  Association,  therefore,  if  it  re- 
tains one-love  exclusiveness,  contains  the  seeds  of  dissolution ; 
and  those  seeds  will  be  hastened  to  their  harvest  by  the  warmth 


SUPERIORITY  TO  OTHER  SYSTEMS.  585 

of  associate  life.  An  association  of  states,  with  custom-house 
lines  around  each,  is  sure  to  be  quarrelsome.  The  farther 
states  in  that  situation  are  apart,  and  the  more  their  interests 
are  isolated,  the  better.  The  only  way  to  prevent  smuggling 
and  strife  in  a  confederation  of  contiguous  states,  is  to  abolish 
custom-house  lines  from  the  interior,  and  declare  free  trade  and 
free  transit,  (as  in  the  United  States,)  collecting  revenues  and 
fostering  home  products  by  one  custom-house  line  around  the 
whole.  This  is  the  policy  of  our  system — '  that  they  all  [not 
two  and  two]  may  be  one.' 

"Note  1.  The  idea  that  amative  magnetism  can,  by  some 
miraculous  agency  peculiar  to  a  state  of  perfection,  be  made  to 
point  only  toward  one  object,  (which  is  the  hobby  of  some,)  is 
very  absurd.  It  is  just  as  conceivable  that  a  man  should  have 
an  appetite  for  one  apple  but  not  for  another  equally  good  by 
the  side  of  it,  as  that  a  man  should  have  amative  desire  toward 
one  woman,  but  not  toward  another  equally  attractive  by  the 
side  of  her.  True,  the  will,  backed  by  law  and  custom,  may 
forbid  the  evolution  of  appetite  into  action  in  one  case,  and 
allow  it  in  another ;  but  appetite  itself  is  involuntary,  and  asks 
for  that  which  is  adapted  to  it,  as  indiscriminately  in  respect  to 
women  as  to  apples.  If  the  sexual  organs  were  so  constructed 
that  they  would  match  only  in  pairs,  we  might  believe  that  the 
affections  which  are  connected  with  them,  attract  only  in  pairs. 
But  as  things  are,  it  is  quite  as  easy  to  believe  that  a  man  of 
integral  nature  and  affections,  should  have  no  relish  for  the 
presence  or  the  conversation  of  any  woman  but  his  wife,  as  that 
he  should  have  no  appetite  for  sexual  interchange  with  any 
other.  We  say  then,  if  the  marriage  fashion  is  to  be  continu- 
ed, and  amative  appetite  is  to  be  suppressed  in  all  directions 
except  one,  isolation  is  better  than  Association,  since  it  makes 
less  parade  of  forbidden  fruit. 

"  Note  2.  The  only  plausible  method  of  avoiding  the  stum- 
bling blocks  of  the  sexual  question  in  Association,  besides  ours, 
is  the  method  of  the  Shakers.  Forbid  sexual  intercourse  alto- 
gether, and  you  attain  the  same  results,  so  far  as  shutting  off 
the  jealousies  and  strifes  of  exclusiveness  is  concerned,  as  we 
74 


586  PRACTICAL  CHRISTIAN  SOCIALISM. 

attain  by  making  sexual  intercourse  free.  In  this  matter  the 
Shakers  show  their  shrewdness.  But  they  sacrifice  the  vitality 
of  society,  in  securing  its  peace." 

Are  you  now  sufficiently  enlightened  as  to  the  Free  Love- 
ism  of  the  Noyesite  Perfectionists  ? 

Inq.  Quite  sufficiently.  I  think  I  now  understand  the  nature 
and  character  of  their  social  system.  Will  you  proceed  to 
criticise  it  in  comparison  with  your  system  ? 

Ex.  I  will  try. 

1.  Look  at  the  fundamental  points  of  its  theology.  God  and 
the  Devil,  two  uncreated  Deities,  self-existing  in  eternal  oppo- 
sition to  each  other  !  God  is  the  source  of  all  good ;  the  Devil 
of  all  evil.  Here  the  whole  stream  is  fatally  poisoned  at  its 
fountain  head ;  and  all  manner  of  inconsistency,  contradiction, 
assumption,  extravagance  and  false  righteousness  may  be  ex- 
pected to  follow.  "  God  made  heaven  and  earth,  and  all  the 
principalities,  thrones  and  dominions  that  belong  to  them." 
What  certainty  is  there  of  this  ?  Who  can  be  sure  that  the 
Devil  did  not  make  a  coequal  share  of  them  ?  "  He  is  the 
uncreated  source  of  all  evil,  as  God  is  of  all  good."  Is  he  not 
coequal  with  God  ?  If  not,  why  has  not  God  long  since  over- 
come and  destroyed  him  ?  The  war  has  been  going  on  from 
unbegun  eternity,  yet  neither  of  the  belligerents  has  conquer- 
ed. Neither  of  them  can ;  they  are  coequal  opposites,  each 
self-existent  and  invincible  in  equipoise  !  "  Evil  never  origin- 
ated by  God's  act,  or  in  his  works,  or  with  his  consent."  How 
then  came  it  into  God's  world  ?  "  This  evil  being  was  permit- 
ted to  seduce  Adam  and  Eve  into  sin,  and  thus  to  incorporate 
into  himself  spiritually  the  parent  stock  of  the  whole  human 
family."  A  very  astonishing  occurrence  !  God  did  not  consent 
to  this,  but  he  PERMITTED  it !  Could  he  have  prevented  it  ? 
If  no,  what  sense  in  saying  he  permitted  it  ?  If  yes,  then  did 
he  not  consent  to  it ;  and  if  so  why  ?  Because  it  was  best  on  the 
whole.  If  not,  then  God  was  willing  that  the  Devil  should  do 
this  mischief.  And  if  so,  is  not  God  himself  implicated  with 
the  Devil  ? !  What  were  the  consequences  ?  "  One  conse- 
quence of  this  event  has  been,  that  the  whole  posterity  of 


SUPERIORITY  TO  OTHER  SYSTEMS.  587 

Adam  and  Eve  have  been  born  in  spiritual  captivity  to  the 
author  of  sin  and  death."  A  hard  case  !  Strange  that  a  per- 
fectly good  God  should  permit  his  eternal  Adversary  to  do  so 
much  mischief;  i.  e.  if  he  could  have  prevented  it.  "  Another 
consequence  has  been,  that  Satan,  availing  himself  of  the  re- 
productive powers  of  human  nature,  has  intermixed  his  own 
proper  seed  with  the  posterity  of  Adam."  Another  very  aston- 
ishing occurrence  !  Did  God  permit  this  ?  If  so,  for  what  end  ? 
So,  then,  one  part  of  mankind  are  real  devils,  and  the  other  part 
moderately  depraved  humans.  "  The  depravity  of  mankind  is 
of  two  sorts.  The  '  seed  of  the  woman'  are  depraved  by  spir- 
itual incorporation  with  Satan ;  while  the  '  seed  of  the  Serpent' 
are  depraved  by  vital  identity  with  him."  So  one  portion  of 
mankind  are  God's  offspring,  captivated  and  partially  corrupted 
by  the  Devil ;  but  all  the  rest  are  the  Devil's  own  proper  off- 
spring, downright  devils  incarnate !  Well,  what  follows  ?  "  The 
depravity  of  the  latter  class  is  such,  that  they  will  never  avail 
themselves  of  the  offer  of  redemption,  and  of  course  their  ruin 
will  be  eternal."  Redemption  of  the  Devil's  own  offspring  ! 
What  is  there  worth  redeeming  in  them  ?  Who  wishes  them 
redeemed  ?  Does  God  desire  the  "  proper"  children  of  his  un- 
created Adversary  brought  into  heaven  !  They  belong  to  their 
own  Creator;  let  him  provide  for  them.  It  is  enough  for  each 
Creator  to  take  care  of  his  own  creatures.  "  The  former  class 
being  less  radically  depraved,  will  hear  the  voice  of  mercy  and 
attain  eternal  salvation."  Of  course  they  will.  They  will  get 
out  of  captivity  and  go  to  their  own  Creator  at  the  first  favor- 
able opportunity.  And  now  comes  the  climax  of  this  peculiar 
theology.  "  God,  foreknowing  these  diverse  results  of  the  two 
sorts  of  depravity,  predestinated  men  accordingly — the  '  seed 
of  the  Serpent'  to  perdition,  and  the  '  seed  of  the  woman'  to 
eternal  life."  Did  the  "results"  cause  themselves  ?  Were  they 
^predestinated  ?  Did  neither  God  nor  the  Devil  predetermine 
them  ?  Did  God  merely  foreknow  that  his  own  children  would 
escape  at  the  first  opportunity  from  their  captivity  ?  Did  he 
not  provide  effectual  means  to  that  end  ?  And  as  to  his  pre- 
destinating the  Devil's  offspring  to  go  to  perdition,  what  power 
had  he  over  them  ?  What  possible  effect  could  his  predestina- 


588  PRACTICAL   CHRISTIAN  SOCIALISM. 

tion  have  on  them  ?  Devils  they  are  by  nature  ;  to  the  Devil 
they  belong ;  to  the  Devil  they  will  go  of  course  ;  and  if  the 
Devil  is  an  uncreated,  self-existent  being  as  really  as  God  is, 
he  will  take  care  that  his  children  are  as  well  provided  for  as 
God's  are.  He  will  take  them  home  to  himself;  which  will  be 
no  more  of  a  perdition  to  them  than  fire  would  be  to  salaman- 
ders, or  water  to  fish ! 

Such  a  theology  is  as  absurd  as  it  is  monstrous.  Look  at  it 
again  as  a  basis  for  philanthropy  and  morality.  The  human 
race  is  not  of  one  essentially  homogeneous  family.  Part  are  of 
God,  and  part  wholly  of  the  Devil.  They  are  not  a  common 
brotherhood.  They  are  natural  enemies.  They  cannot  love 
each  other  across  this  great  gulf.  They  ought  not  to  love  each 
other,  any  more  than  God  and  the  Devil. ,  There  ought  to  be 
reciprocal  hatred  and  war  to  the  knife  between  the  two  gener- 
ations. God  must  hate  the  Devil,  and  the  Devil  must  hate 
God.  God  must  hate  the  generation  of  the  Devil,  and  the 
Devil  must  hate  the  generation  of  God.  •  God's  proper  offspring 
must  hate  the  whole  brood  of  devils,  and  the  whole  brood  of 
devils  must  hate  God's  offspring.  Now  come  up  the  com- 
mandments— love  God  perfectly,  love  thy  neighbor  as  thyself,  love 
your  enemies.  Are  these  commandments  addressed  at  all  to 
that  portion  of  mankind  who  are  devils  ?  If  they  are,  by  what 
right,  or  with  what  propriety,  or  to  what  purpose  ?  These  dev- 
ils owe  no  obedience  to  God,  but  only  to  the  uncreated  Devil, 
their  own  God.  And  if  they  did  owe  it,  they  certainly  never 
would  or  could  render  it.  So  we  must  leave  them  out  of  the 
account.  How  many  there  are  of  them  we  do  not  know ; 
probably  nine-tenths,  perhaps  ninety-nine  one-hundredths  of 
mankind.  Then  it  follows  that  all  the  great  Bible  command- 
ments are  addressed  exclusively  to  the  "  seed  of  the  woman," 
the  predestined  heirs  of  eternal  salvation.  And  then  it  follows, 
that  they  are  under  no  sort  of  love  obligations  to  the  devils 
incarnate,  but  may  and  ought  to  hate,  oppose  and  make  war 
with  them  forever !  A  strong  foundation  for  self-righteousness, 
assumption,  bigotry,  persecution  and  violence  !  Is  all  this  ac- 
cordant with  the  Bible  and  the  Christian  Religion  ?  !  Is  this 
the  nature  and  destiny  of  man  !  Is  this  the  highway  of  perfect 


SUPERIORITY  TO  OTHER  SYSTEMS.  580 

holiness  and  universal  love  !  Then  is  darkness  light,  and  hell 
heaven  !  Are  enlightened  and  regenerate  minds  expected  to 
embark  in  a  Socialism,  the  whole  stream  of  whose  religion, 
morality  and  philanthropy  is  thus  poisoned  at  its  fountain-head  ? 
I  think  not.  Compare  the  theological  principles  of  my  social 
system  with  the  foregoing,  or  rather  contrast  the  two.  Which 
is  superior  ? 

Inq.  I  have  no  hesitation  in  deciding.  Yours  is  heaven 
high  in  superiority  to  Noyesism  thus  far.  And  from  their  very 
nature,  there  can  be  no  affinity  or  compromise  between  them. 

Ex.  2.  I  object  strongly  to  the  theocracy  or  spiritual  autocra- 
cy of  Noyesism.  God  is  represented  as  governing  by  immediate 
divine  inspiration,  given  to  and  through  his  approved  agents. 
The  practical  effect  of  such  a  system  is  human  assumption, 
imposition  and  despotism.  Who  are  God's  approved  agents  ? 
Certain  leaders  that  claim  to  be  such,  and  have  personal  influ- 
ence enough  to  make  the  majority  believe  it.  Thus  they  be- 
come oracular.  They  receive  revelations,  inspirations  and 
illuminations  from  God.  They  become  a  self-infallible,  irre- 
sponsible hierarchy.  It  is  they  who  govern  under  all  such 
systems — not  God.  What  proof  do  they  give  that  they  are 
God's  Mediums  ?  Does  God  attest  his  approval  of  them  by 
unmistakable  demonstrations,  as  in  the  case  of  Moses,  Jesus 
&c.  ?  No.  They  assume  the  lead,  and  set  up  various  pretenses 
to  spiritual  authority,  but  in  reality  maintain  their  credit  by 
natural  talent,  shrewdness,  management  and  perseverance. 
And  their  power  is  mischievous  exactly  in  proportion  as  they 
can  make  the  people  believe  that  God  does  every  thing.  They 
are  nothing  but  God's  Media.  God  reveals,  inspires,  illumi- 
nates, orders  and  requires  all  things.  And  of  course  all  doubt, 
hesitation,  remonstrance  and  opposition  to  their  management, 
is  distrust  and  rebellion  against  God  !  When  such  a  yoke  of 
assumption  and  imposition  has  once  been  taken  upon  the  neck 
by  an  individual  or  a  people,  the  case  is  desperate,  and  we 
must  be  prepared  for  the  strangest  results.  And  one  of  the 
most  pitiful  of  these  must  be,  that  mere  spiritual  slaves  will  be 
made  to  believe  that  they  have  attained  to  the  highest  spiritual 
freedom.  I  feel  so  strong  an  aversion  to  all  such  pseudo  the- 


590  PRACTICAL   CHRISTIAN  SOCIALISM. 

ccrajies,  that  I  should  tremble  to  suspect  my  social  system  of 
being  in  the  least  tinctured  with  their  genius. 

Itiq.  But  I  was  just  now  thinking  whether  your  absolute 
sovereignty  of  divine  principles  might  not  be  open,  slightly  at 
least,  to  the  same  objection. 

Ex.  Not  at  all,  I  am  confident.  A  theocracy  governing 
through  divine  principles  is  a  radically  different  thing.  It  is 
the  true  rational  and  moral  theocracy.  Look  at  it  for  a  mo- 
ment. The  moral  reason  of  the  people  first  accepts  and 
acknowledges  certain  fundamental  principles  as  divine  ;  also 
as  absolutely  sovereign  in  their  moral  and  spiritual  authority 
"  over  all  human  beings,  combinations,  associations,  govern- 
ments, institutions,  laws,  customs,  habits,  practices,  actions, 
opinions,  intentions  and  affections."  So  many  applications  of 
these  principles  are  also  settled,  that  a  veiy  extraordinary 
case  must  arise  to  occasion  serious  discussion  as  to  what  is 
right  or  wrong.  The  people  of  our  Republic  are  not  flattered 
with  the  delusion,  that  they  have  no  creed,  no  written  consti- 
tution, and  no  government  but  God's  immediate  inspiration 
through  certain  favored  persons.  They  believe  certain  princi- 
ples of  truth,  duty  and  order  to  be  divine,  from  rational  convic- 
tion. They  accept  those  principles  as  of  supreme  binding 
authority,  from  rational  conviction.  They  make  public  decla- 
ration accordingly.  Having  done  this,  they  do  not  allow  any 
human  being  to  assume  oracular  authority,  under  pretense  of. 
spiritual  revelations,  inspirations  or  illuminations  direct  from 
God.  There  are  their  acknowledged  sovereign  divine  principles. 
By  them  must  the  pretended  prophet  or  spiritual  inspiree  be 
tried.  By  them  must  all  his  revelations,  propositions  and  doc- 
trines be  tried.  It  avails  nothing  that  the  pretender  claims  to 
have  seen  angels,  arch-angels,  or  God  himself,  and  to  have 
been  specially  commissioned  to  teach  this  or  that.  One  grand 
question  is  to  be  settled,  and  but  one  :  Do  the  revelations, 
inspirations,  illuminations  and  teachings  of  the  pretender  agree 
with  those  acknowledged  sovereign  divine  principles  ?  If  yea, 
well.  If  nay,  they  are  not  reliable,  and  must  be  treated  accord- 
ingly. 

Jhq.  But  suppose  a  great  prophet  should  actually  arise  and 


SUPERIORITY  TO  OTHER  SYSTEMS.  591 

reverse  some  of  the  principles  of  Jesus  Christ,  which  you  hold 
to  be  of  sovereign  divine  authority  ? 

Ex.  Then  doubtless  he  would  prove  his  title  to  be  reverenc- 
ed as  such,  by  greater  works,  a  better  life  and  a  holier  death 
than  Jesus  Christ's.  And  in  that  case,  we  will  amend  our  Dec- 
laration of  principles.  No  such  event  will  ever  happen.  But 
the  world  will  have  many  small  2^etendcrs,  as  it  heretofore  has 
had,  and  many  will  be  deluded  by  their  mere  assumption, 
usurpation  and  imposition,  as  has  happened  from  the  beginning. 
But  under  my  social  system,  divine  principles — not  pretentious 
persons — will  rule.  For  in  that  system  Religion  and  Reason 
are  inseparably  married ;  and  under  it  the  people  will  have  to 
be  religiously  and  rationally  convinced  that  a  doctrine  or  prac- 
tice urged  upon  them  is  in  strict  accordance  with  their  well 
understood  divine  principles,  before  they  will  accept  it.  Thus 
God's  kingdom  and  reign  over  them  must  ever  be  maintained 
through  the  sovereignty  of  those  principles.  This  is  my  the- 
ocracy ;  and  you  see  that  it  is  a  radically  different  thing  from 
Mr.  Noyes'  spiritual  autocracy. 

Inq.  I  see  it  very  clearly,  and  rejoice  in  its  unquestionable 
superiority  over  all  such  assumptive  and  capricious  despotisms. 

Ex.  3.  But  above  all,  Noyesite  Perfectionism  is  objectionable 
in  its  sexual  Communism.  I  hold  its  Free  Love  doctrines  in 
profound  abhorrence.  The  cool  sophistry  with  which  these 
abominable  doctrines  are  argued,  as  deducible  from  the  Bible,. 
Christianity  and  reason,  is  amazing.  I  have  given  you  liberal 
quotations  from  Mr.  Noyes'  so  called  "  Bible  Argument."  I 
will  briefly  review  that  argument.  It  starts  with  an  assump- 
tion, not  to  be  conceded  for  a  moment,  viz  :  that  these  Perfec- 
tionists are  already  in  the  resurrection  state  referred  to  by 
Christ  when  he  said,  "  In  the  resurrection  they  neither  marry 
nor  are  given  in  marriage."  Will  a  sect  of  people  living  here 
in  this  mortal  state  affirm  that  they  are  already  in  the  immortal 
state  !  They  might  as  well  declare  that  they  live  in  the  sun  ! 
We  know  better.  Argument  is  useless  on  such  a  point.  They 
can  spiritualize,  mysticize  and  mystify  Scripture,  on  this  as  on 
other  points ;  but  so  long  as  we  see  them  actually  living  in 
flesh  and  blood,  we  knoio  that  they  are  not  in  that  resurrection 


592  PRACTICAL  CHRISTIAN  SOCIALISM. 

state  whereof  Jesus  was  speaking  to  the  Sadducees.  He  was 
not  treating  of  a  mere  moral  resurrection,  but  of  a  resurrection 
into  the  world  of  immortality.  This  plain  fact  conclusively 
disproves  Mr.  Noyes'  grand  starting  assumption.  Let  us  now 
look  at  his  formidable  chain  of  consecutive  propositions. 

"  PROP.  v.  In  the  kingdom  of  heaven,  the  institution  of 
marriage,  which  assigns  the  exclusive  possession  of  one  woman 
to  one  man,  does  not  exist.  Matt,  xxii :  23 — 30.  '  In  the  res- 
urrection they  neither  marry  nor  are  given  in  marriage.' " 
True.  But  in  this  world  of  flesh  and  blood,  that  institution 
does  exist,  and  must  be  respected.  Many  other  things,  indis- 
pensable in  this  world,  will  not  be  so  in  the  next. 

"  PROP.  vi.  In  the  kingdom  of  heaven,  the  intimate  union 
of  life  and  interests,  which  in  the  world  is  limited  to  pairs,  ex- 
tends through  the  whole  body  of  believers  ;  that  is,  complex 
marriage  takes  the  place  of  simple.  John  xvii :  21.  Christ 
prayed  that  all  believers  might  be  one  even  as  he  and  the  Fa- 
ther are  one."  What  has  this  to  do  with  sexual  familiarities 
and  coitions  ?  Nothing  at  all.  It  is  sheer  perversion  to  give  it 
any  such  construction.  There  is  not  one  particle  of  intimation 
that  Jesus  referred  to  complex  sexual  unions. 

PROP,  viz.,  pleads  the  effects  of  the  effusion  of  the  Holy 
Ghost  at  the  feast  of  Pentecost,  which  induced  the  having  "all 
things  in  common"  In  his  Notes  Mr.  N.  admits  that  those  "  all 
things  in  common"  "  extended  only  to  goods  and  chattels." 
"  Yet,"  says  he,  "  we  affirm  that  there  is  no  intrinsic  difference 
between  property  in  persons  and  property  in  things  ;  and  that 
the  same  spirit  which  abolished  exclusiveness  in  regard  to 
money,  would  abolish,  if  circumstances  allowed  full  scope  to 
it,  exclusiveness  in  regard  to  women  and  children."  Alas,  for 
such  reasoning  !  "  No  intrinsic  difference  between  property  in 
persons  and  property  in  things"  !  There  is  a  radical  and  im- 
passable distance.  Individual  integrality  is  sacred  in  the 
immutable  order  of  God ;  and  no  community  of  interests  which 
tramples  on  this  order  can  be  right.  Property  is  not  a  word 
applicable  to  personal  relationships.  A  man  does  not  own  a 
wife,  nor  a  wife  her  husband,  nor  parents  their  children,  nor  the 
males  of  an  Association  its  females.  Human  beings  cannot 


SUPERIORITY  TO  OTHER  SYSTEMS.  093 

hold  property  in  human  beings,  as  they  may  do  in  mere  things. 
Adultery  is  not  a  sin  because  it  takes  a  neighbor's  property ; 
nor  because  it  uses  his  wife  without  'her  husband's  consent. 
If  his  consent  were  freely  given,  the  sin  would  be  the  same. 
It  is  a  violation  of  God's  eternal  order;  this  makes  it  a  sin.  All 
this  inferential  reasoning  from  property  in  things  to  property  in 
persons,  and  thence  to  Free  Love  sexual  promiscuity,  is  ground- 
less and  absurd. 

"  PROP.  viu.  The  abolition  of  appropriation  is  involved  in 
the  very  nature  of  a  true  relation  to  Christ  in  the  gospel." 
This  is  provable  by  assuming  that  confining  sexual  coi'tionary 
love  exclusively  to  true  connubial  pairs  is  selfishness,  and  there- 
fore repugnant  to  vital  union  with  the  unselfish  Christ.  I  deny 
the  assumption  ;  it  is  false.  Dual  marriage  with  its  exclusive 
intimacies  is  wholly  an  ordinance  of  moral  and  social  order,  not 
of  universal  benevolence.  Selfishness  and  unselfishness  are 
words  out  of  place  in  such  a  connection.  A  man  is  to  be  set 
down  as  selfish,  is  he,  because  his  soul  revolts  at  having  his 
wife  made  common  to  an  indefinite  number  of  carno- spiritually 
minded  men,  who,  though  they  have  attained  to  perfect  holiness, 
cannot  be  happy  without  amatory  libertinism  ? !  A  chaste  wife 
is  to  be  set  down  as  selfish,  is  she,  because  her  soul  revolts  at 
being  made  common  property  of  by  such  a  crew,  or  having  her 
husband  run  at  large  after  sexual  pleasure  ? !  What  an  intole- 
rable perversion  of  religion  and  common  sense  ! 

PROP.  ix.  is  in  the  same  strain,  and  assumes  that  mankind 
cannot  cherish  perfect  Christian  love  one  for  another  without 
giving  free  scope  to  promiscuous  amativeness  !  So  it  becomes 
their  imperative  duty  to  take  away  all  sexual  barriers.  Hear 
what  Mr.  N.  says  in  a  Note  under  this  ixth  Proposition  :  "  The 
tendency  of  religious  unity  to  now  into  the  channel  of  ama- 
tiveness manifests  itself  in  revivals  and  in  all  the  higher  forms 
of  spiritualism.  Marriages  or  illegitimate  amours  usually  follow 
religious  excitements.  Almost  every  spiritual  sect  has  been 
troubled  by  amative  tendencies.  These  facts  are  not  to  be 
treated  as  unaccountable  irregularities,  but  as  expressions  of  a 
law  of  human  nature.  Amativeness  is  in  fact  (as  will  be  seen 
more  fully  hereafter)  the  first  and  most  natural  channel  of  re- 
75 


594  PRACTICAL   CHRISTIAN  SOCIALISM. 

ligious  love.  This  law  must  not  be  despised  and  ignored,  but 
must  be  investigated  and  provided  for.  This* is  the  object  of 
the  present  treatise." 

The  facts  here  pleaded  go  to  prove  nothing  but  the  lament- 
able spuriousness  and  infatuation  of  such  religious  revivals  and 
spiritualistic  excitements.  They  warn  us  to  distrust  all  relig- 
ionism and  spiritualism  that  consist  mainly  of  passional  fever ; 
and  especially  to  distrust  the  purity  of  those  salacious  busy- 
bodies  whose  mesmeric  familiarities  are  generally  notorious  in 
such  seasons.  Where  divine  principles  and  wholesome  moral 
order  reign,  true  religion  and  true  spirituality  will  prevail — no 
where  else.  Think  of  a  pious  and  spiritualistic  sorcerer  playing 
off  his  magnetic  enchantments  in  unsuspecting  families  under 
solemn  pretense  of  saving  souls,  or  imparting  spiritual  instruc- 
tion !  What  is  he  but  a  detestable  wolf  in  sheep's  clothing  ? 
Yet  Mr.  N.  would  have  us  regard  him  as  a  holy  minister  of 
Christ,  carrying  Christian  love  to  its  legitimate  ultimates.  How 
dare  any  man  name  Christ  and  his  religion  as  countenancing 
these  perverted  instincts  of  a  mere  animal  propensity  !  And 
how  can  any  pure  mind  regard  such  reasoning  as  otherwise 
than  utterly  fallacious  and  demoralizing  ?  I  see  not. 

PROP.  x.  declares  that  "  the  abolishment  of  worldly  restric- 
tions on  sexual  intercourse  is  involved  in  the  anti-legality  of 
the  gospel."  "  In  fact,  Paul  says,  with  direct  reference  to 
sexual  intercourse — '  All  things  are  lawful  for  me,' "  &c.  So 
Christians  being  under  grace,  not  under  the  law,  ought  to  let 
arnativeiiess  have  free  course  and  be  glorified  !  That  Paul  in- 
tended to  countenance  no  such  amativeness  as  Mr.  N.  assumes, 
is  plain  from  the  whole  connection  of  the  passage  referred  to. 
"  Now  the  body  is  not  for  fornication,  but  for  the  Lord  ;  and  the 
Lord  for  the  body."  "  Flee  fornication.  Every  sin  that  a  man 
doeth  is  without  the  body  ;  but  he  that  committeth  fornication 
sinneth  against  his  own  body."  See  1  Cor.  Chap.  vi.  Mr.  N. 
would  have  us  believe  that  Paul  was  arguing  the  lawfulness 
of  promiscuous  sexual  intercourse,  and  only  objecting  to  it  as 
inexpedient  under  existing  circumstances.  All  this  is  sheer 
assumption  and  special  pleading.  Paul  always  taught  the  pos- 
itive sinfumess  of  such  fornicatory  freedom.  He  taught  this 


SUPERIORITY  TO  OTHER  SYSTEMS.  595 

by  precept  and  example,  without  one  solitary  exception.    "Shall 
we  sin  because  grace  abounds  ?" 

"  PROP.  xi.  The  abolishment  of  the  marriage  system  is 
involved  in  Paul's  doctrine  of  the  end  of  ordinances."  Poor 
Paul  is  made  authority  for  abominations  against  which  his 
whole  testimony  of  word  and  example  was  an  uncompromis- 
ing protest.  A  man  might  just  as  truthfully  plead  his  authority 
for  Sodomy,  as  for  unrestricted  sexual  intercourse.  I  will  not 
stop  to  argue  against  such  preposterous  assumptions. 

PROP.  xn.  is  a  virtual  repetition  of  the  same  groundless  as- 
sumptions. "  Variety,"  says  Mr.  N.,  "  is,  in  the  nature  of  things, 
as  beautiful  and  useful  in  love  as  in  eating  and  drinking." 
"  The  fact  that  a  man  loves  peaches  best,  is  no  reason  why  he 
should  not,  on  suitable  occasions,  eat  apples,  or  cherries."  A 
man  who  can  talk  of  sexual  promiscuous  coition  in  this  way  is 
evidently  an  experienced  amateur  in  that  line.  I  would  simply 
suggest  that  whatever  a  man  eats,  it  is  according  to  decent 
order  for  him  to  have  a  plate  or  a  dish  by  himself,  and  not  poke 
his  spoon,  knife  or  fork  into  another's,  under  the  plea  of  perfect 
love  and  holiness. 

PROP.  xni.  declares  that  "  the  law  of  marriage"  "  worketh 
wrath."  "  1.  It  provokes  to  secret  adultery,  actual  or  of  the 
heart.  2.  It  ties  together  unmatched  natures.  3.  It  sunders 
matched  natures.  4.  It  gives  to  sexual  appetite  only  a  scanty 
and  monotonous  allowance.  5.  It  makes  no  provision  for  the 
sexual  appetite  [of  persons  from  puberty  aged  14  years  &c.]  at 
the  very  time  when  that  appetite  is  strongest.'*  "  The  only 
hopeful  scheme  of  Moral  Reform  is  one  which  will  bring  the 
sexes  together  according  to  the  demands  of  nature"  !  And  all 
this  is  true  in  the  kingdom  of  heaven,  among  Perfect  men  and 
women,  is  it  ?  What  a  confession  !  Well,  what  is  the  grand 
panacea  for  this  troublesome  spiritual  appetite  ?  The  abolition 
of  marriage,  and  the  free  indulgence  of  promiscuous  sexual 
coition  !  This  is  nature,  and  this  is  grace.  This  is  the  highway 
of  freedom,  health  and  happiness  !  This  is  the  resurrection, 
state,  the  kingdom  of  God  ;  in  fine,  this  is  Perfectionism  !  What 
love,  order  and  beauty  there  must  be  in  such  a  social  state, 
governed  wholly  by  special  divine  inspiration  !  No  adultery, 


596  PRACTICAL   CHRISTIAN  SOCIALISM. 

fornication,  mismatched  natures,  monotony,  jealou  ,y,  nor  un- 
gratified  youth !  Behold  the  picture  !  I  will  not  argue  against 
such  positions.  They  who  do  not  instinctively  abhor  the  pic- 
ture,  must  try  the  reality  at  their  own  cost.  But  a  terrible  cost 
will  it  prove. 

Passing  over  to  PROP,  xvn.,  we  come  to  the  doctrine  that 
divides  sexual  uses  into  two  branches ;  viz.,  the  amative  and 
the  propagative.  I  do  not  object  to  this  doctrine  per  se.  But 
I  insist  on  its  being  confined  strictly  to  the  dual  marriage  bed  ; 
that  amative  pleasures  be  always  mutually  spontaneous  ;  and 
that  they  be  conscientiously  guarded  against  excess.  You 
will  recollect  what  I  said  touching  this  point,  near  the  close  of 
our  lid  Conversation  on  Marriage. 

Inq.  I  recollect  it  well ;  and  I  have  often  thought,  how  im- 
portant it  is  that  husbands  and  wives,  many  of  whom  are 
miserable  in  this  particular  through  ignorance,  should  under- 
stand the  practicability  and  propriety  of  habituating  themselves 
to  a  reasonable  indulgence  in  spontaneous  amativeness  without 
sexual  orgasm. 

Ex.  Many  of  the  suggestions  and  elucidations  of  Mr.  Noyes 
on  this  point  are  valuable.  Let  them  be  well  considered  and 
wisely  practiced  in  the  true  and  lawful  connubial  relation.  But 
I  solemnly  protest  against  all  amative  indulgences  out  of  the 
marriage  communion.  The  moment  sexual  familiarities  of  this 
nature  are  held  allowable  out  of  dual  matrimony,  the  abomina- 
tion of  desolation  is  set  up  in  the  sanctuary,  and  moral  order 
will  be  superseded  by  most  unholy  confusion.  Purity  forbids 
all  such  licentiousness.  "  Let  every  man  have  his  own  wife, 
and  let  every  woman  have  her  own  husband."  1  Cor.  vii :  2. 
"  But  though  we,  or  angel  from  heaven,  preach  any  other" 
doctrine,  let  it  be  condemned  as  essentially  false  and  corrupt. 

PROP,  xxn.,  with  its  Notes,  affirms  unqualifiedly,  that  coi'- 
tionary  sexual  intercourse  is  indispensable  to  the  founding  and 
maintaining  of  true  Association.  It  furnishes  motives.  It  re- 
moves obstructions.  It  is  impossible  for  Christians  to  live  in 
such  close  connection  with  each  other,  and  still  be  constant  in 
dual  matrimony ;  unless,  like  the  Shakers,  they  interdict  all 
sexual  coition  ;  and  that  would  be  to  sacrifice  the  vitality  of 


SUPEUIORITY  TO  OTHER  SYSTEMS.  51)7 

society.  Amative  magnetism  cannot  be  confined  to  one  object ; 
it  is  an  involuntary  appetite,  even  in  "  a  state  of  perfection"  ! 
What  an  avowal  for  a  man  to  make  who  professes  to  have 
passed  through  the  resurrection  into  the  perfect  holiness  of 
God's  kingdom  !  It  is  not  Charles  Fourier,  the  carnal  philoso- 
pher, who  argues  thus  ;  but  it  is  John  H.  Noyes,  the  professed 
Christian,  the  wholly  sanctified  Perfectionist !  And  it  is  his 
sanctified  associates  who  embrace  it  as  truth  !  Shall  I  argue 
against  such  licentious  and  false  assertions  ? 

1.  "Motives"     There  is  a  class  of  persons,  too  numerous  I 
fear,  who  have  hereditarily  very  large  organs  of  amativeness, 
and  who  by  indulgence  in  amative  abuses  from  childhood,  sol- 
itary or  social,  have  become  enslaved  to  this  tyrannical  appe- 
tite.    Such  are  to  be  pitied ;  for  they  have  little  rest,  day  or 
night,  being  continually  goaded  by  the  "  lust  of  variety."     They 
are  to  be  blamed,  too,  for  not  availing  themselves  resolutely  of 
all  available  helps  for  the  correction  and  government  of  their 
amativeness.     There  is  a  remedy  for  them,  though  a  somewhat 
tedious  and  self-denying  one.     Many  such  persons  have  large 
religious,  benevolent  and  friendly  organs,  as  well  as  intellectual. 
Doubtless,  if  these  could  be  relieved  of  conscientious  scruples 
and  have  full  amative  freedom,  such  as  Mr.  Noyes  offers  in  his 
social  system,  they  would  feel  an  invincible  attraction  towards 
it.      But  conscience  and  reason  will  not  be  easily  subverted 
with  all  persons  of  this  class.     They  knoiv  that  their  amative- 
ness,  in  such  license,  sins  against  the  laws  of  eternal  divine 
order,  and  though  they  do  wrong,  their  wills  are  not  confirmed 
in  that  wrong.     Such  will  not  be  drawn  into  Free  Love  Asso- 
ciation,   even   by   the    grand  motive    offered   by   Mr.   Noyes. 
But  others,  of  a  more  facile  conscience  and  reason,  will  get 
over  their  scruples  ;  and  be  irresistibly  attracted.     How  happy 
they  will  render  themselves  and  their  associates,  in  carrying 
out  their  attractions,  all  right  minded  people  must  judge  for 
themselves.     As  respects  pure  hearted,  conscientious  persons, 
not  afflicted  with  a  preponderant  amativeness,   Mr.  N.'s  very 
attractive  motive  will  prove  utterly  repulsive.     Thus  he  will 
find  that  more  is  lost  than  gained  by  it. 

2.  As  to  the  assertion,  that  people  cannot  live  in  chaste  dual 


51)3  PRACTICAL   CHRISTIAN  SOCIALISM. 

marriage  in  well  ordered  Communities,  it  is  mere  assertion. 
Cannot  men  and  women  love  each  other  as  Christians  and  fel- 
low creatures  without  plunging  into  promiscuous  adultery  and 
fornication  ?  Can  they  not  live  together,  as  members  of  a 
Practical  Christian  Community,  in  all  needful  and  proper  inti- 
macy, without  falling  into  such  licentiousness  ?  If  they  cannot, 
then  away  with  Association.  But  they  can,  and  trill,  if  they 
try.  It  might  just  as  well  be  asserted  that  a  father  cannot  live 
in  the  same  house  with  his  own  lovely  daughters,  or  a  mother 
with  her  agreeable  sons,  or  genial  brothers  and  sisters,  without 
ultimating  their  loves  in  sexual  coition.  Such  incest  has  taken 
place  in  some  gross  cases  perhaps.  But  in  decent  families, 
especially  in  Christian  families,  there  is  no  trouble  of  this  sort. 
It  is  regarded  on  all  sides  as  out  of  the  question,  and  the  most 
affectionate  intimacies  exist  without  a  fear  of  such  abomina- 
tions. So  is  it  with  many  families  of  genuine  friends.  Yet 
if  Mr.  N.'s  arguments,  or  rather  assertions,  were  founded  in 
truth,  the  stronger  the  love  between  a  father  and  his  attractive 
daughters,  a  mother  and  her  attractive  sons,  and  between 
mutually  attractive  brothers  and  sisters,  so  much  the  more  im- 
possible would  it  be  for  them  to  live  in  one  family  without  sex- 
ual coition  !  Nor  could  it  be  avoided  without  the  ultra  Shaker 
prohibition !  Nay,  this  abominable  incest  would  be  right,  at 
least  among  Perfectionists  in  their  kingdom  of  God  !  Reason, 
no  less  than  a  pure  conscience,  revolts  at  such  foul  logic.  I 
forbear. 

I  am  unwilling  to  protract  this  Conversation  by  going  into 
numerous  criticisms,  which  suggest  themselves  in  every  part  of 
Noyesism.  I  have  noticed  the  three  most  prominent  objection- 
able features  of  it.  The  two  social  systems  are  before  you,  and 
you  cannot  mistake  the  claims  of  superiority  which  I  set  up  for 
mine  over  that  of  the  Perfectionists.  They  are  radically  hos- 
tile to  each  other  in  almost  every  important  particular,  and  can 
never  coalesce.  They  who  love  Practical  Christian  Socialism 
\vill  abominate  Noyesism,  and  vice  versa.  For  my  part,  I  hold 
it  to  be  morally  impossible  that  Noyesite  Communism  should 
prevail,  except  with  that  peculiar  class  of  minds  known  as  Per- 
fectionists. Highly  enlightened,  pure  minded,  order  loving  and 


SUPERIORITY  TO  OTHER  SYSTEMS.  599 

rationally  free  people,  generally,  will  never  go  into  such  a  social 
system.  Its  sphere  will  be  small ;  and,  in  my  judgment,  the 
smaller  the  better  for  all  concerned.  I  have  expressed  myself 
thus  strongly  and  uncompromisingly ;  not  from  the  least  enmity 
or  prejudice  towards  Mr.  Noyes  and  his  associates,  who  are  all 
personally  strangers  to  me ;  but  solely  in  obedience  to  my  most 
deliberate  convictions  of  truth  and  duty,  with  reference  to  the 
moral  bearings  of  their  principles  and  social  system. 

Inq.  And  what  will  you  take  up  next  ? 

Ex.  If  time  and  opportunity  had  not  begun  to  fail  me,  I  would 
gladly  pass  in  review  several  other  social  systems,  religious, 
philosophical  and  political,  from  Plato's  Republic  and  More's 
Utopia  to  the  latest  projected  socialism  of  our  immediate  times. 
Some  of  these  have  been  mere  theorists,  and  some  have  prac- 
ticalized  their  socialism.  Plato  taught  community  of  property 
and  of  women,  and  instituted  three  forever  distinct  castes  ;  viz., 
magistrates,  icarriors  and  mechanics.  A  sorry  Republic  at  best ! 
More  taught  community  of  property,  but  not  of  women,  and  a 
happy  moral  order.  He  drew  a  pleasing  picture  on  paper,  where 
it  still  remains.  The  Moravians  instituted  some  excellent 
associative  arrangements  for  their  single  men  and  women,  and 
their  poor ;  but  I  cannot  learn  that  they  are  advancing  towards 
a  higher  order  of  association.  The  St.  Simonians  attempted 
a  new  order  of  society  on  a  sentimental  basis,  but  soon  failed. 
The  Zoarites,  at  Zoar,  Ohio,  are  German  Communists,  and  are 
a  prosperous  body,  becoming  wealthy  by  industry  and  rise  of 
real  estate.  The  Rappites,  at  Economy,  near  Pittsburg,  Pa., 
are  also  German  Communists,  and  rich.  I  cannot  inform  you 
correctly  in  respect  to  the  religion  or  philosophy  of  the  two 
last  named  Communities.  I  may  say  the  same  of  the  more 
recently  established  German  Ebenezer  Communists,  near 
Buffalo,  N.  Y.  They  are  reported  to  number  2000  persons, 
to  own  6000  acres  of  land,  and  to  be  worth  over  $5,000,000. 
The  French  Icarian  Communists,  whose  principal  settle- 
ment is  at  Nauvoo,  111.,  under  Monsieur  Cabet,  their  leader, 
have  published  ample  expositorial  writings  ;  but  it  so  hap- 
pens that  I  have  never  seen  any  thing  but  extracts  from  them. 
From  what  I  have  seen,  I  understand  them  to  be  strict  Com- 


600  PRACTICAL  CHRISTIAN  SOCIALISM. 

munists  on  general  religious,  philosophical  and  political  grounds. 
The  European  political  Communists,  such  as  Louis  Blanc  and 
those  of  his  school,  propose  to  reorganize  society  mainly  through 
the  action  of  Government.  The  Church  of  England  Villagers 
are  endeavoring  to  establish  Communal  Villages  for  the  poor 
and  common  people,  partly  on  Mr.  Owen's  plan,  only  under  the 
religious  auspices  and  patronage  of  the  Church  of  England. 
I  do  not  learn  how  successful  they  are.  Sundry  other  infant 
Associations  and  Communities  are  in  process  of  establishment 
in  different  parts  of  the  United  States,  whose  social  systems 
are  not  yet  sufficiently  developed  to  criticise.  But  all  I  need 
say  relative  to  these  theories  and  practical  institutions,  I  have 
said  in  substance,  under  the  heads,  Old  Social  System,  Fouri- 
erism,  Owcnism  and  Noyesism.  I  will  therefore  excuse  myself 
from  noticing  them  singly  in  detail.  They  all  have  their  good 
and  evil,  in  different  quantities  and  proportions.  I  claim  that 
my  social  system  has  most  of  their  good,  and  very  little  of  their 
evil.  Of  this  I  leave  you  and  all  other  honest  inquirers  to 
judge  for  yourselves. 

But  there  is  a  peculiar  system,  claiming  to  unfold  the  true 
science  of  society,  which  may  be  called  INDIVIDUAL  SOVER- 
EIGNTYISM.  This  deserves  a  close  examination ;  and  I  pro- 
pose to  take  it  up  in  our  next  Conversation. 

Inq.  I  shall  be  happy  to  do  so.  I  have  incidentally  heard 
much  of  Individual  Sovereignty  and  Equitable  Commerce ;  and 
am  desirous  of  a  thorough  acquaintance  with  the  system. 


SUPERIORITY  TO  OTHER  SYSTEMS.  601 


CONVERSATION    VIII. 

INDIVIDUAL  SOVEREIGNTYISM. — What  it  is — Origin  of.  the  Theory — Mr.  Josiah 
Warren  and  Mr.  Stephen  P.  Andrews  its  chief  apostles — Their  claims  and 
pretensions  in  behalf  of  the  Theory ;  extracts  from  their  published  works 
—Their  Theory ;  extracts — Individual  Sovereignty  denned  and  explained  ; 
extracts — Cost  the  limit  of  Price  ;  extracts — Their  proposed  Circulating 
Medium;  extracts  —  Adaptation  of  supply  to  demand;  extract  —  Their 
Five  Points  a  creed — Numbers  and  success  ;  extract — Criticisms  and  ob- 
jections under  three  general  heads,  viz  :  I.  To  the  doctrine  of  Individual 
Sovereignty ;  II.  To  the  doctrine  of  Cost  the  limit  of  Price ;  HI.  To  the 
general  Theory  as  a  social  system. 

Inq.  We  are  now  to  discuss  what  you  denominate  Individ- 
ual Sovereigntyism.  This  appellation  has  an  awkward  sound ; 
but  perhaps  the  THING  itself  is  none  the  less  worthy  of  consid- 
eration. I  have  a  vague  idea  of  it,  but  must  beg  you  to  define 
its  distinguishing  peculiarities.  Is  it  a  particular  kind  of  So- 
cialism ? 

Ex.  Not  exactly;  and  yet  it  proposes  to  solve  the  social 
problem  scientifically  and  conclusively,  without  any  social  or- 
ganization at  all.  It  claims  to  have  discovered  and  expounded 
"  the  true  science  of  society"  so  as  to  secure  effectually  all  the 
desirable  objects  aimed  at  by  Socialists,  without  instituting  any 
permanent  association  of  persons  or  property.  It  proclaims  the 
absolute  sovereignty  of  every  individual,  as  its  grand  central 
idea,  and  discards  all  kinds  of  constitutional  organic  associa- 
tion. It  protests  against  all  creeds,  compacts,  declarations, 
legislations  and  governmental  administrations ;  against  all  Com- 
munities, Associations  and  copartnerships  of  interest.  It  insists 
that  every  human  being,  man,  woman,  or  child,  entitled  to  be 
considered  an  individual,  shall  be  absolute  sovereign  of  himself 
or  herself,  and  of  his  or  her  rightful  property. 

Inq.  I  should  call  this  Anti- Socialism  of  the  most  ultra  kind. 

Ex.  But  you  will  suspend  judgment  till  you  have  'heard  the 
case.  Its  advocates  affirm  that  their  theory,  when  reduced  to 
76 


602  PRACTICAL  CHRISTIAN  SOCIALISM. 

practice,  will  perfectly  harmonize  all  human  interests  and 
Edenize  the  earth.  We  will  give  them  a  fair  hearing,  and 
then  criticise  their  pretensions  as  they  deserve. 

Inq.  Who  originated  this  peculiar  theory  ? 

Ex.  Mr.  Josiah  Warren,  one  of  Mr.  Egbert  Owen's  disap- 
pointed experimenters  at  New  Harmony,  Indiana.  That  fail- 
ure of  Communism  drove  Mr.  Warren  through  a  process  of 
socialistic  research  entirely  to  the  opposite  extreme  —  ultra 
individualism.  Thus  he  was  enabled  to  discover  "  the  true 
science  of  society."  In  1846,  he  published  his  theory  in  a 
Pamphlet,  entitled  "  Equitable  Commerce"  &c.  This  work  has 
since  been  much  amplified  by  the  author,  at  the  suggestion  of 
Mr.  Stephen  Pearl  Andrews,  who  has  become  a  devoted  ex- 
pounder of  Mr.  Warren's  theory.  In  1852,  Mr.  Warren  gave 
the  public  another  Pamphlet,  entitled  "  Practical  Details  in 
Equitable  Commerce"  &c.  Both  these  works  in  their  present 
form  appear  to  have  been  edited  by  Mr.  Andrews ;  who  pref- 
aces each  with  high  commendations.  Mr.  Andrews  has  also 
published  an  able  work  of  his  own  on  the  subject,  entitled 
"  Science  of  Society"  &c.  From  these  three  works  we  must 
derive  most  of  our  information  respecting  Individual  Sover- 
eigntyism.  » 

Inq.  Well,  I  should  like  to  hear  what  Messrs.  Warren  and 
Andrews  have  to  say  in  behalf  of  their  Theory.  Please  let  them 
speak  as  fully  as  possible  for  themselves.  And  first,  what 
claims  and  pretensions  do  they  set  up  for  their  system  ? 

Ex.  Mr.  Andrews  says,  in  his  Preface  to  the  amplified  edi- 
tion of  "  Equitable  Commerce"  :  "  I  gladly  accept  the  pleasing 
task  which  my  friend,  JOSIAH  WARREN,  has  consented  that  I 
shall  assume,  of  editing  and  presenting  to  the  world,  in  my  own 
way,  his  works  on  '  Equitable  Commerce,'  which  is  but  another 
name  for  what  I  have  denominated,  in  my  books  upon  the  same 
subject,  '  The  Science  of  Society.'  The  present  work  is  the 
text  and  basis  of  all  that  I  have  written  on  the  subject,  and  of 
more  that  I  propose  to  write. 

"  The  main  body  of  this  book  was  published  as  far  back  as 
1846.  It"  has  now  undergone,  at  my  request,  a  revisal  by  the 
author,  and  several  important  additions  have  been  made,  which 


SUPERIORITY  TO  OTHER  SYSTEMS.  603 

may  give  the  appearance  of  anachronism  to  some  of  its  state- 
ments. To  remedy  this,  I  have  surrounded  some  of  the  larger 
insertions  of  new  matter  with  brackets,  to  advertise  the  reader 
of  the  fact,  that  these  last  are  of  a  later  date  than  the  other 
parts.  The  work  itself  is  one  of  the  most  remarkable  ever 
printed.  It  is  a  condensed  presentation  of  the  most  fundamen- 
tal principles  of  social  science  ever  yet  discovered.  I  do  not 
hesitate  to  affirm  that  there  is  more  scientific  truth,  positively 
new  to  the  world,  and  immensely  important  in  its  bearings  upon 
the  destiny  of  mankind,  contained  in  it,  than  was  ever  before 
consigned  to  the  same  number  of  pages.  I  am  conscious  that 
I  am  guilty  of  no  extravagance  in  predicting  that  such  will  be 
the  estimate  placed  by  posterity  upon  the  discoveries  of  Mr. 
Warren." 

"  Intimately  persuaded  that  in  this  little  book  the  reflective 
reader  will  find  the  elements  of  a  world-wide  social  revolu- 
tion— elements  imbued  with  a  potency  competent  to  insure  the 
rapid  progress  and  final  prevalence  of  universal  Justice  and 
Freedom  on  earth,  I  commend  it  to  his  careful  perusal." — Eq. 
Com.  pp.  5,  8. 

In  his  Preface  to  "  Practical  Details,"  Mr.  Andrews  farther 
says :  "  The  principles  herein  illustrated,  so  simple  in  them- 
selves, that  the  unsophisticated  child  understands  them  far 
more  readily  than  the  majority  of  those  who  are  versed  in  sci- 
ences and  philosophies,  are  nevertheless  so  wonderfully  com- 
prehensive and  ramified  in  their  applications  and  bearings,  that 
they  are  never  comprehended,  in  their  greatness,  by  an  inferior 
order  of  minds.  They  demand  for  their  acceptance  the  absence 
of  prejudice,  sophistication,  and  routine  methods  of  thought,  on 
the  one  hand,  and  the  absence  of  narrowness  and  imbecility  on 
the  other.  We  claim  for  them  both  the  comprehensiveness 
and  the  exactness  of  science.  We  challenge  to  them  the  most 
searching  and  rigorous  criticism.  We  expect  from  them  the 
most  magnificent  results.  *  Whosoever  hath  ears  to  hear,  let 
him  hear.'  We  understand  the  law  of  the  Adaptation  of  the 
Supply  to  the  Demand.  We  ask  nobody  to  read,  and  nobody 
to  give  his  assent,  who  has  no  want  for  Justice,  and  Freedom, 
and  Harmony  in  the  world.  We  appeal  to  no  dass  of  persons, 


604  PRACTICAL   CHRISTIAN  SOCIALISM. 

and  exclude  none  from  our  hopes  and  our  welcome.  We  have 
among  the  acceptors  of  these  truths  already,  clergymen,  law- 
yers, physicians,  artisans,  and  farmers,  Christians,  infidels  and 
atheists.  We  present  to  the  world  the  only  basis  of  principles 
ever  announced,  in  which  men  of  all  possible  races,  creeds, 
occupations,  predilections  and  grades  of  development — possible, 
we  mean,  without  evident  encroachment  upon  the  equal  rights 
of  others,  as  defined  by  the  principles  themselves — can  live  in 
juxtaposition,  cooperation,  and  harmonious  intercourse  with 
each  other.  We  know  whereof  we  affirm,  and  we  invite  the 
examination,  the  acceptance,  and  the  colaboration  of  all  man- 
kind."— Prac.  Details,  pp.  5,  6. 

Inq.  These  are  claims  and  pretensions  of  a  very  imposing 
character.  Let  us  see  how  they  are  sustained.  What  is  their 
Theory — their  "  true  science  of  society"  ? 

Ex.  I  will  endeavor  to  set  it  forth  in  their  own  language. 
Mr.  Warren  opens  his  theory  with  the  following  index  : 

"  Problem  to  be  Solved. 

"  i.  The  proper,  legitimate,  and  just  reward  of  labor. 

"  n.  Security  of  person  and  property. 

"  in.  The  greatest  practicable  amount  of  freedom  to  each 
individual. 

"  iv.  Economy  in  the  production  and  uses  of  wealth. 

"  v.  To  open  the  way  for  each  individual  to  the  possession 
of  land,  and  all  other  natural  wealth. 

"  vi.  To  make  the  interest  of  all  to  cooperate  with  and  assist 
each  other,  instead  of  clashing  with  and  counteracting  each 
other. 

"  VIL  To  withdraw  the  elements  of  discord,  of  war,  of  distrust 
and  repulsion,  and  to  establish  a  prevailing  spirit  of  peace,  or- 
der, and  social  sympathy. 

"  Means  of  the  Solution. 

"  INDIVIDUALITY. 

11  SOVEREIGNTY  OF  EVERY  INDIVIDUAL. 

"  COST  THE  LIMIT  OF  PRICE. 


SUPERIORITY  TO  OTHER  SYSTEMS.  605 

"  CIRCULATING  MEDIUM  FOUNDED  ON  THE  COST  OF  LABOR. 
"  ADAPTATION  OF  THE  SUPPLY  TO  THE  DEMAND. 

"  Important  Points  Illustrated. 

"  1.  Disconnection,  division,  individuality  the  principle  of 
order,  harmony,  and  progress. 

"  2.  Different  interpretations  of  the  same  language  neutral- 
ize all  institutions  founded  on  words. 

"3.  It  is  not  each  other,  but  our  commerce  or  intercourse  with 
each  other,  that  we  have  to  regulate. 

"  4.  Competition  rendered  harmless,  and  becomes  a  great 
adjusting  and  regulating  power. 

"  5.  Use  of  capital  on  the  equitable  principle. 

"  6.  VALUE  being  made  the  basis  of  price,  becomes  the  prin- 
cipal element  of  civilized  cannibalism. 

"  7.  Power  of  circumstances  over  persons  illustrated. 

"  8.   Sources  of  insecurity  of  person  and  property. 

"  9.  Illustrations  of  the  origin  or  necessity  for  governments. 

"  10.  Division  of  labor  the  greatest  source  of  gain  to  society. 

"  11.  Whatever  operates  against  the  division  of  labor,  and 
exchange  or  commerce,  makes  against  civilization. 

"  12.  Benefits  of  individual  responsibilities  illustrated. 

"  13.  Machinery,  by  the  cost,  or  the  equitable  principle,  made 
a  benefit  to  all,  an  injury  to  none. 

"16.  Report  of  demand  or  wants,  the  first  step  of  practical 
operations. 

"  17.  To  those  who  want  employment. 

"  18.  Victims  of  the  present  social  state — simple  justice 
would  do  more  for  them  than  the  highest  stretch  of  benevo- 
lence ever  contemplated. 

"  19.  COOPERATION  WITHOUT  COMBINATION  produced  by  sim- 
ple JUSTICE. 

"  22.  Subordination  which  does  not  violate  the  natural  liber- 
ty of  man. 

"  25.  Combinations,  or  '  UNITY  OF  INTERESTS,'  the  wrong 
movement. 

"  27.  Reasons  for  organizing  society  without  government. 


606  PRACTICAL  CHRISTIAN  SOCIALISM. 

"  30.  Natural  government  of  consequences,  in  the  place  of 
man-made  governments. 

"  31.  Where  the  consequences  fall,  there  should  rest  the  de- 
ciding power. 

"  33.  Simple  justice,  or  Equitable  Commerce,  would  naturally 
effect  all  the  great  objects  aimed  at  by  the  best  friends  of  the 
human  race. 

"  37.  Value  being  made  the  limit  of  price,  stagnates  com- 
merce, and  retards  the  progress  of  civilization." — Ey.  Com.  pp. 
11,  12. 

Inq.  How  do  Messrs.  Warren  and  Andrews  define  "  INDIVID- 
UAL SOVEREIGNTY,"  and  how  far  do  they  carry  it  ? 

Ex.  Mr  Warren  in  his  "  Equitable  Commerce"  presents  the 
following  views  : 

"  Blackstone,  and  other  theorists,  are  fatally  mistaken  when 
they  think  they  get '  one  general  wiW  by  a  concurrence  of  vote. 
Many  influences  may  decide  a  vote  contrary  to  the  feelings 
and  views  of  the  voters ;  and,  more  than  this,  perhaps  no  two 
in  twenty  will  understand  or  appreciate  a  measure,  or  foresee 
its  consequences  alike,  even  while  they  are  voting  for  it.  There 
may  be  ten  thousand  hidden,  unconscious  diversities  among 
the  voters  which  cannot  be  made  manifest  till  the  measure 
comes  to  be  put  in  practice ;  when,  perhaps,  nine  out  of  ten  of 
the  voters  will  be  more  or  less  disappointed,  because  the  re- 
sult does  not  coincide  with  their  particular  individual  expecta- 
tions. 

"  These  inventions  are  all  too  short-sighted  and  too  defective 
to  be  allowed  to  govern  the  great  interests  of  mankind !  I 
admit,  that  when  we  have  once  committed  the  mistake  of  get- 
ting into  too  close  connections,  it  is  impossible  for  each  to  exercise 
his  right  of  Individuality ;  that  then,  perhaps,  to  be  governed 
by  the  wishes  of  the  greatest  number  (if  we  could  ascertain 
them  !)  might  be  the  best  expedient ;  but  it  is  only  an  expedi- 
ent, a  very  imperfect  one — dangerous  when  great  interests  are 
involved,  and  positively  destructive  to  the  security  of  person 
and  property,  from  the  uncertainty  of  the  turning  of  the  vote, 
or  of  the  permanence  of  the  institution  resulting  from  it.  One 
man  may  turn  the  whole  vote,  and  often  for  want  of  definite- 


SUPERIORITY  TO  OTHER  SYSTEMS.  607 

ness  (Individuality)  in  the  meaning  of  the  terms  of  the  laws, 
their  interpretation  and  administration  are,  of  necessity,  left  to 
an  individual ;  and  this  is  despotism  !  The  whole  process  is 
like  traveling  in  a  circle  too  large  to  be  taken  in  at  a  glance, 
but  yet,  without  being  aware  of  it,  we  travel  toward  the  point 
whence  we  set  out,  although  we  take  the  first  steps  in  the  op- 
posite direction  !  Disconnecting  all  interests,  and  allowing  each 
to  be  absolute  despot  or  sovereign  over  his  own,  at  his  oivn  cost,  is 
the  only  solution  that  is  worthy  of  thought.  Good  thinkers  never 
committed  a  more  fatal  mistake  than  in  expecting  harmony 
from  an  attempt  to  overcome  individuality,  and  in  trying  to 
make  a  state  or  a  nation  an  "  Individual !"  The  individuality 
of  each  person  is  perfectly  indestructible  !  A  state  or  a  nation  is 
a  multitude  of  indestructible  individualities,  and  cannot,  by  any 
possibility,  be  converted  into  any  thing  else  !  The  horrid  con- 
sequences of  these  monstrous  and  abortive  attempts  to  over- 
come simple  truth  and  nature,  are  displayed  on  every  page  of 
the  world's  melancholy  history.  A  few  instances  will  illustrate. 

"  Lamartine,  in  his  admirable  history  of  the  first  French 
Revolution,  says  : 

"  '  Among  the  posthumous  notes  of  Robespierre,  were  found 
the  following :  '  There  must  be  one  will ;  and  this  will  must  be 
/either  Republican  or  Royalist, all  diplomacy  is  impossi- 
ble as  long  as  we  have  not  unity  of  power.' ' 

"  We  here  see  the  very  root  of  his  policy  and  the  explana- 
tion of  his  sanguinary  career.  It  was  precisely  the  same  root 
from  which  have  sprung  all  the  ancient  as  well  as  modern  po- 
litical and  social  fallacies.  It  was  a  demand  for  "  unity  /" 
"  one-ness  of  mind,"  "  one-ness  of  action,"  where  coincidence 
was  impossible.  The  demand  disregarded  all  nature's  Individ- 
ualities, demanded  the  annihilation  of  all  diversity,  and  made 
dissent  a  crime  !  Therefore,  all  were  criminal  by  necessity, 
for  no  two  had  the  power  to  be  alike  !  The  true  basis  of  so- 
ciety is  exactly  the  opposite  of  all  this.  It  is  FREEDOM  to 
differ  in  all  things,  or  the  SOVEREIGNTY  OF  EVERY 
INDIVIDUAL. 

"  Having  the  liberty  to  differ  does  not  make  us  differ,  but,  on 
the  contrary,  it  is  a  common  ground  upon  which  all  can  meet, 


608  PRACTICAL  CHRISTIAN  SOCIALISM. 

a  particular  in  which  the  feelings  of  all  coincide,  and  is  the  first 
true  step  in  social  harmony.  Giving  full  latitude  to  every  ex- 
periment (at  the  cost  of  the  experimenters),  brings  every  thing 
to  a  test,  and  insures  a  harmonious  conclusion.  Among  a 
multitude  of  untried  routes,  only  one  of  which  is  right,  the 
more  Liberty  there  is  to  differ  and  take  different  routes,  the 
sooner  will  all  come  to  a  harmonious  conclusion  as  to  the  right 
one  ;  and  this  is  the  only  possible  mode  by  which  the  harmoni- 
ous result  aimed  at  can  be  attained.  Compulsion,  even  upon 
the  right  road,  will  never  be  harmonious.  The  SOVEREIGNTY 
OF  THE  INDIVIDUAL  will  be  found  on  trial  to  be  indispensable  to 
harmony  in  every  step  of  social  reorganization,  and  when  this  is 
violated  or  infringed,  then  that  harmony  will  be  sure  to  be  dis- 
turbed. 

"  Robespierre  may  have  carried  the  old  idea  a  little  farther 
than  some  Republicans,  but  he  carried  it  no  farther  than  the 
Grecians,  the  Venetians,  and  even  the  ancient  and  modern  ad- 
vocates of  Community  of  property.  In  all  of  them,  as  well 
as  in  all  forms  of  organized  society,  the  first  and  great  leading 
idea  was  and  is,  to  sink  the  Individual  in  the  state  or  body  poli- 
tic !  when  nothing  short  of  the  very  opposite  of  this,  which  is, 
RAISING  EVERY  INDIVIDUAL  ABOVE  THE  STATE,  ABOVE  INSTITU- 
TIONS, ABOVE  SYSTEMS,  ABOVE  MAN-MADE  LAWS,  will  enable 

society  to  take  the  first  successful  step  toward  its  harmonious 
adjustment." 

"  It  is  also  notorious,  that  all  of  us  are  liable  to  strange  in- 
consistencies of  character,  and  that  no  effort  on  our  part  can 
prevent  it ;  that  the  most  reasonable  are  sometimes  very  unrea- 
sonable ;  the  most  accurate  observers  are  very  often  under  mis- 
take ;  the  most  consistent  are  sometimes  inconsistent ;  the  most 
wise  are  sometimes  foolish ;  the  most  rational  sometimes  insane  ! 
How  unreasonable,  then,  how  inconsistent,  how  unwise,  how 
absurd,  to  promise  for  ourselves,  or  to  demand  of  others,  always 
to  be  reasonable,  correct,  consistent,  and  wise  !  under  all  these 
changes,  and  actions,  and  reactions,  and  inconsistencies  of 
character,  over  which  (at  the  time)  we  have  no  control  what- 
ever. How  difficult  to  regulate  ourselves  !  How  impossible  to 
govern  others  ! 


SUPERIORITY  TO  OTHER  SYSTEMS.  609 

"  Add  to  all  these  unavoidable  idiosyncracies  of  character, 
the  nice  and  peculiar  influences  of  the  conditions  of  the  vital 
organs,  the  circulation  of  the  blood,  the  influence  of  intangible 
agents,  all  combining  and  acting  differently,  perhaps,  on  every 
different  constitution,  and  like  the  changes  of  the  kaleidoscope, 
seldom  or  never  twice  alike,  even  upon  the  same  individual ! 
Add  these  again  to  what  has  been  said  in  the  foregoing  pages, 
and  to  all  that  passes  in  our  daily  experience,  bearing  directly 
upon  the  point  under  consideration,  and  we  shall  then  get  only 
a  glimpse  of  Individuality ;  then  consider  on  what  foundation 
rest  all  customs,  laws,  and  institutions  which  demand  conform- 
ity !  They  are  all  directly  opposed  to  this  inevitable  individuality, 
and  are  therefore  FALSE  !  !  !  and  the  great  problem  must  be 
solved  with  the  broadest  admission  of  the  ABSOLUTE  RIGHT  OP 
SUPREME  INDIVIDUALITY.  The  exercise  of  this  right 
being  impracticable  in  combined  or  amalgamated  interests  and 
responsibilities,  universal  harmony  demands  that  these  be  uni- 
versally disintegrated,  INDIVIDUALIZED." — Eq.  Com.  pp. 
24—27,  39,  40. 

Inq.  What  says  Mr.  Andrews  ? 

Ex.  The  following  quotations  from  his  "  Science  of  Society" 
are  sufficiently  explicit: 

"  Man,  standing,  then,  at  the  head  of  the  created  universe,  is 
consequently  the  most  complex  creature  in  existence — every 
individual  man  or  woman  being  a  little  world  in  him  or  herself, 
an  image  or  reflection  of  God,  an  epitome  of  the  Infinite. 
Hence  the  individualities  of  such  a  being  are  utterly  immeas- 
urable, and  every  attempt  to  adjust  the  capacities,  the  adapta- 
tions, the  wants,  or  the  responsibilities  of  one  human  being  by 
the  capacities,  the  adaptations,  the  wants,  or  the  responsibilities 
of  another  human  being,  except  in  the  very  broadest  generali- 
ties, is  unqualifiedly  futile  and  hopeless.  Hence  every  eccle- 
siastical, governmental,  or  social  institution  which  is  based  on 
the  idea  of  demanding  conformity  or  likeness  in  any  thing,  has 
ever  been,  and  ever  will  be,  frustrated  by  the  operation  of  this 
subtile,  all-pervading  principle  of  Individuality." 

"  If,  now,  Individuality  is  a  universal  law  which  must  be 
obeyed  if  we  would  have  order  and  harmony  in  any  sphere, 
77 


610  PHACTICAL   CHRISTIAN  SOCIALISM. 

and,  consequently,  if  we  would  have  a  true  constitution  of  hu- 
man government,  then  the  absolute  Sovereignty  of  the  Indi- 
vidual necessarily  results.  The  monads  or  atoms  of  which 
human  society  is  composed  are  the  individual  men  and  women 
in  it.  They  must  be  so  disposed  of,  as  we  have  seen,  in  order 
that  society  may  be  harmonic,  that  the  destiny  of  each  shall  be 
controlled  by  his  or  her  own  individualities  of  taste,  conscience, 
intellect,  capacities,  and  will.  But  man  is  a  being  endowed 
with  consciousness.  He,  and  no  one  else,  knows  the  determ- 
ining force  of  his  own  attractions.  No  one  else  can  therefore 
decide  for  him,  and  hence  Individuality  can  only  become  the 
law  of  human  action  by  securing  to  each  individual  the  sover- 
eign determination  of  his  own  judgment  and  of  his  own  con- 
duct, in  all  things,  with  no  right  reserved  either  of  punishment 
or  censure  on  the  part  of  any  body  else  whomsoever  ;  and  this 
is  what  is  meant  by  the  Sovereignty  of  the  Individual,  limited 
only  by  the  ever-accompanying  condition,  resulting  from  the 
equal  Sovereignty  of  all  others,  that  the  onerous  consquences 
of  his  actions  be  assumed  by  himself." 

"  Each  is  Sovereign  only  within  his  own  dominions,  because 
he  cannot  extend  the  exercise  of  his  Sovereignty  beyond  those 
limits  without  trenching  upon,  and  interfering  with,  the  prerog- 
atives of  others,  whose  Sovereignty  the  doctrine  equally  af- 
firms. What,  then,  constitutes  the  boundaries  of  one's  own 
dominions  ?  This  is  a  pregnant  question  for  the  happiness  of 
mankind,  and  one  which  has  never,  until  now,  been  specifically 
and  scientifically  asked  or  answered.  The  answer,  if  correctly 
given,  will  fix  the  precise  point  at  which  Sovereignty  ceases 
and  encroachment  begins ;  and  that  knowledge,  as  I  have  said, 
accepted  into  the  public  mind,  will  do  more  than  laws,  and  the 
sanctions  of  laws,  to  regulate  individual  conduct  and  inter- 
course. The  limitation  is  this  :  every  Individual  is  the  rightful 
Sovereign  over  his  own  conduct  in  all  things,  whenever,  and 
just  so  far  as,  the  consequences  of  his  conduct  can  be  assumed 
by  himself;  or,  rather,  inasmuch  as  no  one  objects  to  assuming 
agreeable  consequences,  whenever  and  as  far  as  this  is  true  of 
the  disagreeable  consequences.  For  disagreeable  consequen- 
ces, endurance,  or  burden  of  all  sorts,  the  term  '  Cost'  is  elected 


SUPERIORITY  TO  OTHER  SYSTEMS.  611 

as  a  scientific  technicality.  Hence  the  exact  formula  of  the 
doctrine,  with  its  inherent  limitation,  may  be  stated  thus :  '  The 
Sovereignty  of  the  Individual,  to  be  exercised  at  his  own  cost.' " 
—Science  of  Society,  Part  I.  pp.  20,  23,  24,  62,  63. 

Inq.  These  quotations  are  satisfactory  on  this  point.  Next, 
I  would  like  to  understand  what  is  meant  by  "  COST  THE  LIMIT 
OF  PRICE,"  and  how  the  doctrine  is  to  be  carried  out  in  practice  ? 
Ex.  Mr.  Warren,  in  his  "  Equitable  Commerce,"  says  : 
"  One  of  the  most  common,  most  disgusting  features  "of  this 
iniquitous  spirit  of  the  present  pecuniary  commerce,  is  seen 
and  felt  by  every  one,  in  all  the  operations  of  buying  and  sell- 
ing. The  cheating,  higgling,  huckstering,  and  falsehoods,  so 
degrading  to  both  purchaser  and  vender,  and  the  injustice  done 
to  one  party  or  the  other,  in  almost  every  transaction  in  trade, 
all  originate  in  the  chaotic  union  of  cost,  value,  and  the  reward 
of  labor  of  the  vender  all  into  one  price.  To  bring  order  out 
of  this  confusion,  to  put  a  stop  to  the  discord  and  DEGRADATION 
of  trade,  arid  to  reward  the  distributor  of  goods  without  invad- 
ing the  property  of  the  purchaser,  there  is  probably  no  other 
way  than  to  discriminate  between  the  cost  and  the  value  of  the 
goods,  and  between  the  cost  of  the  goods  and  the  cost  of  the 
labor  of  buying  and  selling  them — keeping  these  DISCONNECT- 
ED, INDIVIDUADIZED.  A  store-keeper  selling  a  needle, 
cannot  get  paid  for  his  labor  within  the  price  of  the  needle ;  to 
do  this  he  must  disconnect  the  two,  and  make  the  needle 
one  item  of  the  charge,  and  his  labor  another.  If  he  sell  the 
needle  for  its  prime  cost,  and  its  portion  of  contingent  expenses, 
and  charge  an  equal  amount  of  labor  for  that  which  he  bestows 
in  purchasing  and  vending,  he  is  equitably  remunerated  for  his 
labor,  and  his  customer's  equal  right  is  not  invaded.  Again,  he 
cannot  connect  his  remuneration  with  a  larger  article  with  any 
more  certainty  of  doing  justice  to  himself  or  his  customer.  If 
he  add  three  cents  upon  each  yard  of  calico,  as  his  compensa- 
tion, his  customers  may  take  one  yard,  and  he  does  not  get  an 
equivalent  for  his  labor.  If  the  customer  take  thirty  yards,  he 
becomes  overpaid,  and  his  customer  is  wronged.  Disconnection 
of  the  two  elements  of  price,  and  making  cost  the  limit  of  each, 
works  equitably  for  both  parties  in  all  cases,  and  at  once  puts 


612  PRACTICAL   CHRISTIAN  SOCIALISM. 

an  end  to  the  higgling,  the  deception,  frauds,  and  every  other 
disgusting  and  degrading  feature  of  our  pecuniary  commerce. 
"  An  importer  of  foreign  goods  writes  a  letter  to  a  foreign 
correspondent  for  goods  to  the  amount  of  twenty  thousand 
dollars.  On  their  arrival,  if  he  sell  them  for  what  they  will 
'  bring,'  perhaps  he  gets  forty  thousand  for  them,  which  may 
be  about  eighteen  thousand  over  and  above  the  prime  cost  and 
contingent  expenses,  which  he  obtains  for,  perhaps,  eight  or 
ten  hours'  labor  in  merchandising;  which  is  about  thirty-six 
thousand  times  as  much  as  the  hardest  working  man  obtains 
for  the  same  time.  With  this  sum  he  could  obtain  one  hundred 
and  forty-four  thousand  times  an  equivalent  from  females  at 
12J  cents  a  day,  or  that  of  two  hundred  and  eighty-eight  thou- 
sand children  at  6J  cents  a  day  !  In  Equitable  Commerce  the 
expenses  of  importation,  insurance,  etc.,  etc.,  and  those  of 
vending,  would  be  added  to  prime  cost,  all  of  which  would 
constitute  ultimate  cost,  which  would  also  constitute  their  price. 
The  labor  of  importing  and  vending  icould  be  paid  in  an  equal 
amount  of  labor ;  so  that  if  the  importer  employed  ten  hours  in 
corresponding  with  the  foreign  merchant  and  receiving  the 
goods,  then  he  would  get,  upon  equitable  principles,  ten  hours 
of  some  other  labor,  which  was  equally  costly  to  the  performer 
of  it.  If  scraping  the  streets  were  doubly  as  costly  to  comfort, 
clothing,  tools,  etc.,  the  importer  of  foreign  goods  would  get  five 
hours  of  this  labor  for  ten  of  his  own  !  This  would  constitute 
the  equitable  reward  of  labor  to  both  parties.  COST  being 
made  the  limit  of  price,  thus  works  out  the  first  proposition  of 
our  problem,  the  equitable  reward  of  labor  !  Legislators  !  Fram- 
ers  of  social  institutions  !  Behold  your  most  fatal  error  !  You 
have  sanctioned  VALUE  instead  of  COST  as  the  basis  of  your 
institutions !  Behold,  also,  the  origin  of  rich  and  poor  !  the 
fatal  pitfall  of  the  working  classes  !  the  great  political  blunder  ! 
the  deep-seated,  unseen  germ  of  the  confusion,  insecurity,  and 
iniquity  of  the  world  !  the  mildew,  the  all-pervading  poison  of 
the  social  condition  !" — Eq,  Com.  pp.  47,  48. 

Mr.  Andrews,  in  his  "  Science  of  Society,"  says  : 
"  This  principle,  put  into  formula,  is  thus  stated  :      *  COST  is 
THE  LIMIT  OF  PRICE.' 


SUPERIORITY  TO  OTHEB  SYSTEMS.  613 

"  The  counter  principle  upon  which  all  ownership  is  now 
maintained  and  all  commerce  transacted  in  the  world  is,  that 
<  Value  is  the  limit  of  price,'  or,  as  the  principle  is  generally 
stated  in  the  cant  language  of  trade,  '  A  thing  is  worth  what  it 
will  bring.'  Between  these  two  principles,  so  similar  that  the 
difference  in  the  statement  would  hardly  attract  a  moment's 
attention  unless  it  were  specially  insisted  upon,  lies  the  essen- 
tial difference  between  the  whole  system  of  civilized  cannibal- 
ism by  which  the  masses  of  human  beings  are  mercilessly 
ground  to  powder  for  the  accumulation  of  the  wealth  of  the 
few,  on  the  one  hand,  and  on  the  other,  the  reign  of  equity,  the 
just  remuneration  of  labor,  and  the  independence  and  elevation 
of  all  mankind." 

"  Value  has  nothing  whatever  to  do,  upon  scientific  princi- 
ples, as  demonstrated  by  Mr.  Warren,  with  settling  the  price 
at  which  any  article  should  be  sold.  Cost  is  the  only  equitable 
limit,  and  by  cost  is  meant  the  amount  of  labor  bestowed  on  its 
production,  that  measure  being  again  measured  by  the  painful- 
ness  or  repugnance  of  the  labor  itself." 

"  Simple  Equity  is  this,  that  so  muck  of  YOUR  labor  as  I  take 
and  apply  to  MY  benefit,  so  much  of  MY  labor  ought  I  to  give 
you  to  be  applied  to  YOUR  benefit ;  and,  consequently,  if  1  take  a 
product  of  your  labor  instead  of  the  labor  itself,  and  pay  you  in  a 
product  of  my  labor,  the  commodity  which  I  give  you  ought  to  be 
one  in  which  there  is  JUST  AS  MUCH  LABOR  as  there  is  in  the  pro- 
duct which  1  receive. 

11  The  same  idea  may  be  differently  presented  in  this  man- 
ner :  It  is  Equity  that  even/  individual  should  sustain  just  as 
much  of  the  common  burden  of  life  as  has  to  be  sustained  BY  ANY 
BODY  on  his  account.  Such  would  be  the  result  if  each  produc- 
ed for  himself  all  that  he  consumed,  as  in  the  first  case  sup- 
posed above ;  and  the  fact  that  it  is  found  convenient  to 
exchange  labor  and  the  products  of  labor,  does  not  vary  the 
definition  of  Equity  in  the  least." 

"  If  I  exchange  my  labor  against  yours,  the  first  measure 
that  suggests  itself  for  the  relative  amount  of  labor  performed 
by  each  is  the  length  of  time  that  each  is  employed.  If  all 
pursuits  were  equally  laborious,  or,  in  other  words,  if  all  labor 


614  PRACTICAL  CHRISTIAN  SOCIALISM. 

were  equally  repugnant  or  toilsome — if  it  cost  equal  amounts 
of  human  suffering  or  endurance  for  each  hour  of  time  employed 
in  every  different  pursuit,  then  it  "would  be  exact  Equity  to  ex- 
change one  hour  of  labor  for  one  other  hour  of  labor,  or  a  product 
which  has  in  it  one  hour  of  labor  for  another  product  which  has 
in  it  one  hour  of  labor  the  world  over.  Such,  however,  is  not 
the  case.  Some  kinds  of  labor  are  exceedingly  repugnant, 
while  others  are  less  so,  and  others  still  more  pleasing  and 
attractive.  There  are  differences  of  this  sort  which  are  agreed 
upon  by  all  the  world.  For  example,  sweeping  the  filth  from 
the  streets,  or  standing  in  the  cold  water  and  dredging  the  bot- 
tom of  a  stream,  would  be,  by  general  consent,  regarded  as  a 
more  repugnant,  or,  in  the  common  language  on  the  subject, 
harder  work,  than  laying  out  a  garden,  or  measuring  goods. 

"  But  besides  this  general  difference  in  the  hardness  or  repug- 
nance of  work,  there  are  individual  differences  in  the  feeling 
toward  different  kinds  of  labor  which  make  the  repugnance  or 
attraction  of  one  person  for  a  particular  kind  of  labor  quite  dif- 
ferent from  that  of  another.  Labor  is  repugnant  or  otherwise, 
therefore,  more  or  less,  according  to  the  individualities  of  per- 
sons." 

"  It  follows  from  these  facts,  that  Equity  in  the  exchange  of 
labor,  or  the  products  of  labor,  cannot  be  arrived  at  by  measur- 
ing the  labor  of  different  persons  by  the  hour  merely.  Equity 
is  the  equality  of  burdens  according  to  the  requirements  of 
each  person,  or,  in  other  words,  the  assumption  of  as  much 
burden  by  each  person  as  has  to  be  assumed  by  somebody, 
on  his  account,  so  that  no  one  shall  be  living  by  imposing  bur- 
dens on  others.  Time  is  one  element  in  the  measurement  of 
the  burdens  of  labor,  but  the  different  degrees  of  repugnance 
in  the  different  kinds  of  labor  prevent  it  from  being  the  only 
one.  Hence  it  follows  that  there  must  be  some  means  of 
measuring  this  repugnance  itself- — in  other  words,  of  determ- 
ining the  relative  hardness  of  different  kinds  of  work,  before  we 
•can  arrive  at  an  equitable  system  of  exchanging  labor  and  the 
products  of  labor.  If  we  could  measure  the  general  average  of 
repugnance — that  is,  if  we  could  determine  how  people  gener- 
ally regard  the  different  kinds  of  labor  as  to  their  agreeableness 


SUPERIORITY  TO  OTHER  SYSTEMS.  615 

or  disagreeableness,  still  that  would  not  insure  Equity  in  the 
exchange  between  individuals,  on  account  of  those  individuali- 
ties of  character  and  taste  which  have  been  adverted  to.  It  is 
an  equality  of  burden  between  the  two  individuals  who  ex- 
change which  must  be  arrived  at,  and  that  must  be  according 
to  the  estimate  which  each  honestly  forms  of  the  repugnance 
to  him  or  her  of  the  particular  labor  which  he  or  she  performs, 
and  which,  or  the  products  of  which,  are  to  be  exchanged." 

"  It  follows,  therefore,  in  order  to  arrive  at  a  satisfactory 
measure  of  Equity,  and  the  adoption  of  a  scientific  system  of 
commerce,  1.  That  some  method  must  be  devised  for  comparing 
the  relative  repugnance  of  different  kinds  of  labor.  2.  That  in 
making  the  comparison,  each  individual  must  make  his  or  her 
own  estimate  of  the  repugnance  to  him  or  her  of  the  labor 
which  he  or  she  performs,  and  3.  That  there  should  be  a  suffi- 
cient motive  in  the  results  or  consequences  to  insure  an  honest 
exercise  of  the  judgment,  and  an  honest  expression  of  the  real 
feelings  of  each,  in  making  the  comparison." — Science  of  Soci- 
ety, Part  II.,  pp.  26,  27,  53—57. 

Inq.  I  think  I  understand  the  meaning  and  application  of 
"  COST  THE  LIMIT  OF  PRICE."  Will  you  now  proceed  to  quote 
their  views  of  "  A  CIRCULATING  MEDIUM,  FOUNDED  ON  THE 
COST  OF  LABOR?" 

Ex.  Mr.  Warren  says  : 

"  When  business  commences,  the  estimates  of  prices  must 
commence,  and  the  circulating  medium  will  be  wanted.  For 
instance,  if  the  keeper  of  the  room  for  meetings  has  expended 
a  hundred  hours  of  his  labor  in  keeping  it  in  order,  etc.,  and  if 
there  are  twenty  who  have  regularly  or  substantially  received 
the  benefits  of  it,  then  five  hours'  equivalent  labor  is  due  from 
each. 

"  This  calls  for  the  circulating  medium,  and  he  may  receive 
from  the  carpenter,  the  blacksmith,  the  shoemaker,  the  tailor- 
ess,  the  washerwoman,  etc.,  their  labor  notes,  promising  a 
certain  number  of  hours  of  their  definite  kinds  of  labor.  The 
keeper  of  the  room  is  now  equipped  with  a  circulating  medium 
with  which  he  can  procure  the  services  of  either  of  the  persons 
at  a  price  which  is  agreed  and  settled  on  beforehand,  which  will 


616  PRACTICAL  CHRISTIAN  SOCIALISM. 

obviate  all  disturbance  in  relation  to  prices — lie  holds  a  curren- 
cy whose  product  to  him  will  not  be  less  at  the  '  report  of 
scarcity,'  nor  'rise  at  12  o'clock.'  From  year  to  year,  he  can 
get  a  certain  DEFINITE  QUANTITY  OF  LABOR  FOR 
THE  LABOR  HE  PERFORMED,  which  cannot  be  said, 
nor  made  to  be  true,  with  regard  to  any  money  the  world  has 
ever  known. 

"  An  extraordinary  feature  presents  itself  in  this  stage  of  the 
operations  of  Equitable  Commerce.  When  the  washerwoman 
comes  to  set  her  price  according  to  the  cost  or  hardness  of  the 
labor  compared  with  others,  it  is  found  that  its  price  EXCEEDS 
that  of  the  ordinary  labor  of  men  !  Of  course,  the  washer- 
woman must  have  more  per  hour  than  the  vender  of  house-lots 
or  the  inventor  of  pills !  To  deny  this,  is  to  deny  the  very 
foundation  of  the  whole  superstructure  !  We  must  admit  the 
claims  of  the  hardest  labor  to  the  highest  reward,  or  we  deny 
our  own  rights,  extinguish  the  little  light  we  have  obtained, 
and  throw  every  thing  back  into  confusion.  What  is  the  ob- 
stacle to  the  honest  admission  and  free  action  of  this  principle  ? 
What  would  be  the  ultimate  result  of  carrying  it  thoroughly 
out,  and  giving  to  every  one  what  equity  demands  ?  It  would 
result  in  surrounding  every  one  with  an  abundance,  with 
peace,  liberty,  harmony,  and  security,  and  reduce  the  labor  of 
each  to  two  or  three  hours  per  day." 

"  The  circulating  medium  used  in  Equitable  Commerce  has 
been  a  simple  note  for  a  certain  number  of  hours'  labor  of  a 
definite  kind  ;  one  form  is  as  follows  :  DUE  TO  BEARER 
ON  DEMAND,  TEN  HOURS'  LABOR  IN  CARPENTER 
W^ORK — signed  by  the  individual  iv/io  is  responsible  for  its  re- 
demption. As  it  is  necessary  to  measure  and  compare  the  price 
of  this  with  other  labor,  we  use  as  before  mentioned,  one  com- 
mon idea  as  a  rule  of  comparison.  Having  ascertained  that 
corn  costs,  in  a  certain  location,  on  an  average,  two  minutes' 
labor  for  each  pound,  then,  if  the  carpenter  considers  his  labor 
equally  costly  with  that  of  raising  corn,  he  signifies  it  by  at- 
taching the  number  of  pounds  of  com  which  would  be  the 
product  of  ten  hours — thus  :  Due  to  the  bearer,  ten  hours'  labor 
in  carpenter  work,  or  three  hundred  pounds  of  corn.  This  addi- 


SUPERIORITY  TO  OTHER  SYSTEMS.  617 

. 

tion  to  the  note  enables  us  not  only  to  compare  one  labor  with 
another,  but  it  gives  the  signer  of  it  an  alternative  in  case  it  is 
not  convenient  for  him  to  give  his  labor  on  demand,  and  there 
can  be  as  many  of  these  alternatives  (all  being  equivalent  to 
each  other)  as  the  responsible  person  may  choose  to  attach  to 
his  note. 

"  If  a  shoemaker  thinks  his  labor  not  so  costly  as  the  raising 
of  corn  (as  he  can  work  all  weathers,  and  with  less  wear  of 
clothing  and  tools),  by  one  quarter,  then  he  can  give  his  note 
for  ten  hours'  labor  in  shoemaking,  or  two  hundred  and  twenty- 
Jive  pounds  of  corn,  which  is  one  quarter  less  for  the  same  time. 

"  In  dealing  out  goods  in  a  store,  only  about  one  half  of  the 
time  of  the  keeper  can  be  actually  counted,  even  while  he  is 
the  most  busily  employed ;  so  that,  if  he  considers  this  labor 
equivalent  to  the  raising  of  corn,  he  must  charge  as  much  for 
one  hour  actually  employed,  as  will  compensate  for  two  hours 
— thus  :  Due  to  the  bearer  on  demand  ONE  hour  in  merchan- 
dising, or  SIXTY  pounds  of  corn.  Thus,  the  unavoidable  loss 
which  constitutes  one  half  of  the  cost  of  this  part  of  his  busi- 
ness, is  made  up  by  each  customer  in  proportion  to  the  business 
he  transacts." 

"  '  Not  transferable'  This  condition  is  made  a  prominent 
feature  in  the  labor  note  for  various  reasons  :  first,  we  do  not 
propose,  as  a  general  practice,  to  deal  on  these  new  principles 
•with  those  who  do  not  understand  or  appreciate  them,  and  it  is 
necessary  to  inform  such  persons  that  the  notes  are  not  intend- 
ed for  them.  Second,  in  the  incipient,  progressive  stage,  there 
will  be  those  who  would  gladly  get  hold  of  the  notes  for  no 
other  purpose  than  to  make  trouble  and  embarrass  the  opera- 
tions, instead  of  assisting  them,  and  it  is  necessary  for  the  giver 
of  the  note  to  have  the  means  of  protecting  himself  or  herself 
against  all  such  designs,  which  they  can  effectually  do  by 
exercising  their  right  of  '  sovereignty,'  and  refusing  to  redeem 
the  note  in  such  hands  ;  while,  at  the  same  time,  the  same 
right  of  *  sovereignty'  would  be  equally  exercised  and  vindicated 
by  RISING  ABOVE  and  disregarding  the  condition,  when  the  rea- 
sons which  gave  rise  to  it  did  not  exist.  To  carry  out  this 
design  it  becomes  necessary  to  leave  the  name  of  the  receiver 
78 


618  PHACTICAL   CHRISTIAN  SOCIALISM. 

blank  in  the  printed  form,  to  be  filled  up  at  the  time  of  the  issue 
of  the  note.  '  One  hour's  labor  in  carpenter  work,  or  twelve 
pounds  of  corn' 

"  The  twelve  pounds  of  corn  serves  two  purposes  :  it  shows 
the  price  which  the  giver  of  the  note  sets  upon  his  labor,  as 
compared  with  others,  who  may  rate  their  labor  at  eight,  ten, 
fifteen,  or  twenty  pounds,  according  to  the  <  cost'  of  it.  Second- 
ly, it  gives  the  signer  of  the  note  an  alternative.  In  case  it  is 
not  convenient  for  him  to  pay  his  note  in  carpenter  work  at  the 
time  required,  he  can  pay  it  in  an  article  which  contains  an 
equivalent  of  labor.  An  article  that,  being  almost  imperishable 
from  year  to  year,  he  can  keep  on  hand,  and  one  that  is  likely 
to  be  always  acceptable  to  the  holder  of  the  note  ;  because  it 
would  not  be  an  easy  matter  to  over  supply  the  demand,  as  it  can 
be  converted  into  milk,  butter,  cheese,  beef,  pork,  poultry,  eggs, 
and  even  exported  in  most  of  these  forms  to  almost  any  part  of 
the  world  to  an  indefinite  extent.  On  these  accounts,  corn  is 
an  article  peculiarly  adapted  to  become  the  basis  of  a  circulat- 
ing medium  ;  whereas  many  other  articles,  even  gold  and  silver, 
are  liable  to  over  or  under  supply  the  demand,  and  consequent- 
ly work  sudden  and  ruinous  revolutions.  The  note  is  issued 
by  each  individual,  in  his  individual  capacity,  because  combined 
interests  include  the  elements  of  defeat,  and  destroy  all  respon- 
sibility."—^. Com.  pp.  82,  83,  107,  108,  116,  117. 

Inq.  This  is  sufficient  on  the  "CIRCULATING  MEDIUM."  Their 
last  stated  formula  is,  "  ADAPTATION  OF  THE  SUPPLY  TO  THE 
DEMAND."  How  is  this  to  be  understood  ? 

Ex.  Perhaps  the  following  quotation  from  Mr.  Andrews  fur- 
nishes a  sufficient  answer : 

"  BY  ADAPTATION  OF  SUPPLY  TO  DEMAND  is  meant  a  sufficien- 
cy of  any  variety  of  product,  present  at  every  time  and  place,  to 
meet  the  want  for  that  particular  product  which  may  be  felt  at 
the  same  time  and  place.  It  is  wholly  from  the  defect  of  such 
arrangements,  in  the  existing  commercial  system,  as  would 
secure  such  an  adaptation  of  supply  to  demand,  that  society  is 
afflicted  with  periodical  famine  or  scarcity,  or,  on  the  other 
hand,  with  gluts  of  the  market,  and  consequent  sacrifice  and 
general  bankruptcy,  and,  far  more  important  than  all,  because 


SUPERIORITY  TO  OTHER  SYSTEMS.  619 

more  continuous,  with  what  is  called  an  excess  of  labor  in  the 
various  labor  markets  of  the  world,  by  which  thousands  of  men 
and  women  able  to  work  and  willing  to  work  are  deprived  of 
the  opportunity  to  do  so.  There  is  no  reason  in  the  nature  of 
the  case  why  there  should  not  be  as  accurate  a  knowledge  in 
the  community  of  the  statistics  of  supply  and  demand  as  there 
is  of  the  rise  and  fall  of  the  tides,  nor  why  that  knowledge 
should  not  be  applied  to  secure  a  minute,  accurate,  and  punctu- 
al distribution  of  products  over  the  face  of  the  earth,  according 
to  the  wants  of  various  countries,  neighborhoods,  and  individu- 
als. The  supposed  excess  of  labor  is  no  more  an  excess  than 
congestion  is  an  excess  of  blood  in  the  human  system.  The 
scarcity  of  the  circulating  medium  which  is  now  in  use,  and 
which  is  requisite  for  the  interchange  of  commodities,  is  re- 
garded by  those  who  have  studied  this  subject  profoundly  as 
the  principal  difficulty  in  the  way  of  such  an  adjustment,  but 
that  scarcity  itself  is  only  a  specific  form  and  instance  of  the 
general  want  of  adaptation  of  supply  to  demand,  which  ex- 
tends far  beyond  all  questions  of  currency — the  supply  of  cir- 
culating medium  being  unequal  to  the  demand  for  it,  owing  to 
the  expensiveness  of  the  substances  selected  for  such  medi- 
um, and  their  consequent  total  unfitness  for  the  purpose. 

"It  follows  from  what  has  been  said,  that  appropriate  ar- 
rangements for  the  adaptation  of  supply  to  demand  are  a  sine 
qua  non  of  a  true  social  order.  But  the  existence  of  such  ar- 
rangements is  an  impossibility  in  the  midst  of  the  prevalence 
of  speculation.  But  speculation  has  always  existed,  and  is 
inherent  in  the  present  commercial  system,  and  consequently 
no  adequate  adjustment  of  supply  to  demand  has  ever  been 
had,  or  can  ever  be  had,  while  that  system  remains  in  opera- 
tion. It  is  the  business  of  speculation,  and  hence  of  the  whole 
mercantile  profession,  to  confuse  and  becloud  the  knowledge 
of  the  community  upon  this  very  vital  point  of  their  interests, 
and  to  derange  such  natural  adjustment  as  might  otherwise 
grow  up,  even  in  the  absence  of  full  knowledge  on  the  subject 
— to  create  the  belief  that  there  is  excess  or  deficiency  when 
there  is  none,  and  to  cause  such  excess  or  deficiency  in  fact 
when  there  would  otherwise  be  none,  in  order  to  buy  cheap 


620  PRACTICAL   CHRISTIAN  SOCIALISM. 

and  sell  dear.  Speculation  is  not  only  the  vital  element  of 
the  existing  system  of  Commerce,  but  it  will  always  exist  upon 
any  basis  of  exchange  short  of  the  Cost  Principle.  The  Cost 
Principle  extinguishes  speculation,  as  will  be  shown  in  the 
sequel.  Herein,  then,  is  the  connection  between  these  two  of 
the  five  conditions  of  social  order." — Science  of  Society,  Part  II., 
pp.  38—40. 

Ing.  I  have  heard  much  said  of  the  Five  Points  of  Calvin- 
ism. We  now  have  before  us  the  Five  Points  of  Individual 
Sovereigntyism,  viz  :  1.  INDIVIDUALITY.  2.  THE  SOVEREIGNTY 
OF  EACH  INDIVIDUAL.  3.  COST  THE  LIMIT  OF  PRICE.  4.  A  CIR- 
CULATING MEDIUM,  FOUNDED  ON  THE  COST  OF  LABOR.  5.  ADAP- 
TATION OF  SUPPLY  TO  THE  DEMAND.  This  creed  legitimately 
carried  into  practice  is  indispensable  to  the  salvation  of  the 
world  from  its  present  miseries,  and  will  infallibly  result  in 
rendering  the  whole  human  race  orderly,  harmonic  and  happy. 
Consequently,  they  who  believe  and  are  initiated  practically 
into  this  Sovereigntyism  will  be  saved,  and  they  who  believe 
not  will  be  damned,  at  least  as  to  true  order,  harmony  and 
happiness  on  earth.  This  is  certainly  a  creed,  platform,  decla- 
ration of  principles,  covenant  and  constitution  for  a  new  order 
of  society.  It  must  be  believed,  agreed  to,  acted  upon  and 
faithfully  observed  by  all  Individual  Sovereigns  who  enter  the 
new  social  order.  I  think  Messrs.  Warren  and  Andrews  would 
have  appeared  to  better  advantage,  in  the  light  of  consistency, 
not  to  have  started  with  an  unqualified  denunciation  of  all 
creeds,  confessions,  constitutions,  declarations  &c. ;  since  their 
chief  work  has  been  to  frame  a  most  uncompromising  Platform 
for  universal  man.  Hereafter  I  shall  always  expect  the  devel- 
opment of  a  stringent  creed  from  every  man  who  makes  anti- 
creedism  his  starting  protestation.  But  as  you  and  I  have  no 
objection  to  these  iron  bedsteads  PER  SE,  we  have  only  to  in- 
quire into  the  merits  of  the  creed  before  us.  If  it  be  founded 
in  absolute  truth,  and  if  it  require  only  absolute  righteousness, 
we  are  bound  to  embrace  it.  But  before  you  proceed  to  criti- 
cise it,  I  would  like  to  learn  something  of  the  number  and 
success  of  its  disciples  ? 

Ex.  My  information  is  comparatively  meager  on  these  points. 


SUPERIORITY  TO  OTHER  SYSTEMS.  621 

But  I  will  furnish  such  as  I  possess.  I  learn  from  Mr.  War- 
ren's statements  in  "  Practical  Details,"  that  he  went  to  Cin- 
cinnati, Ohio,  in  the  year  1827,  and  experimented  on  his  theory 
of  "  Equitable  Commerce,"  by  opening  a  store  on  a  small 
scale.  In  1829,  he  wound  up  this  experiment,  having  suc- 
ceeded in  demonstrating  to  his  entire  satisfaction,  that  his 
theory  was  practicable.  In  1842,  he  tried  the  experiment  over 
again  in  a  store  at  New  Harmony,  Indiana,  for  nearly  the  same 
length  of  time,  with  equal  success.  Having  thus  worked  out 
his  practical  demonstrations  alone,  Mr.  W.  proceeded  to  propa- 
gate his  theory,  and  to  induce  his  disciples  to  form  Equitable 
Villages  for  the  more  general  carrying  out  of  his  theory. 

From  the  Preface  to  "  Practical  Details,"  by  Mr.  Andrews,  it 
would  appear  that  two  of  these  Equitable  Villages  have  been 
established.  He  says  : 

"  We  have  in  the  vicinity  of  New  York  (and  also  in  Ohio), 
a  trial,  and,  as  we  hope,  a  model  village,  in  a  beginning  stage 
of  growth,  but  which  has  sprung  into  existence  under  favoring 
circumstances,  and  exhibits  much  promise  of  furnishing  a  suc- 
cessful and  practical  illustration  of  the  true  basis  of  social  life. 
We  have  secured  between  seven  and  eight  hundred  acres  of 
land,  of  a  medium  quality,  lying  across  the  track  of  one  of  the 
railroads  running  from  this  city,  within  four  miles  of  the  ocean, 
and  about  forty  distant  from  New  York,  and  combining  in  the 
location  a  large  proportion  of  advantages  for  the  purposes  in- 
tended. Upon  this  domain  a  rndimental  town  or  city  is  laid 
out  by  alleys,  streets,  and  avenues,  dividing  the  plot  into  lots 
of  one  acre  nearly,  four  of  which  lots  are  included  between 
the  streets  and  avenues,  forming  a  square,  two  of  the  four 
being  divided  from  the  remaining  two  by  an  alley.  Each  indi- 
vidual is  limited  in  the  purchase  to  not  more  than  three  acres, 
as  the  object  is  not  agriculture  on  the  large  scale,  but  a  town 
of  diversified  occupations.  The  amount  of  land  thus  limited 
is  ample  for  gardening  purposes,  play  and  pleasure-grounds, 
retiracy,  fresh  air,  etc.  Those  who  desire  to  procure  farms  can 
do  so  in  the  neighborhood  of  the  town.  These  lands  are  sold 
to  such  persons  as  are  acceptable  to  some  one  of  the  first  ten 
purchasers — a  precaution  of  expediency  to  prevent  their  being 


622  PRACTICAL   CHRISTIAN  SOCIALISM. 

taken  up  by  ignorant  immigrants  or  other  persons  obviously 
unfit  for  such  an  undertaking,  who  might  be  attracted  to  them 
merely  by  their  cheapness.  The  acre  lots  are  sold  to  the  set- 
tlers AT  COST,  that  is,  in  the  small  quantity  at  precisely  the 
same  price  per  acre  at  which  the  whole  tracts  are  bought  from 
the  original  holders,  who  are  in  no  way  interested  in  the  move- 
ment. They  come,  including  an  addition  to  the  acre  for  the 
avenues,  the  assessment  for  cost  of  surveying,  title,  etc.,  at 
about  twenty  dollars  each.  The  land  is  covered  by  shrubs  hav- 
ing thick,  strong  roots,  and  requires  a  considerable  outlay  to  clear 
it  and  bring  it  into  cultivation  ;  but  as  that  outlay  may  be  made 
in  the  labor  of  the  settler,  it  is  not  the  same  thing  to  those  who 
are  destitute,  or  nearly  destitute,  of  money,  as  a  higher  price  in 
cash  payment. 

"  The  conditions  of  settlement  at  the  village  in  Ohio  are 
somewhat  different,  owing  to  price  and  quantity  of  land,  but 
the  principle  the  same.  Those  who  desire  the  particulars  in 
relation  to  it,  or  further  information  in  relation  to  the  New  York 
village,  are  authorized  to  address  letters  of  specific  inquiry  to 
Josiah  Warren,  Modern  Times,  Thompson's  Station,  Long  Isl- 
and, New  York,  or  to  the  writer  of  this  Preface,  at  New  York 
City.  They  will  receive  in  return  a  circular  containing  an- 
swers to  their  inquiries,  or  a*  private  letter,  according  to  the 
nature  of  the  information  they  may  desire.  After  getting  such 
replies,  and  after  an  attentive  perusal,  study,  and  thorough 
mastering  of  the  '  Science  of  Society,'  '  Equitable  Commerce,' 
and  these  '  Practical  Details,'  we  recommend  all  those  who  are 
desirous  of  removing  to  an  equitable  village,  first  to  visit  it,  and 
remain  long  enough  on  the  ground  to  form  the  personal  ac- 
quaintance of  those  who  are  already  there,  to  penetrate  thor- 
oughly their  designs,  the  spirit  by  which  they  are  imbued,  and 
the  extent  of  their  moral  and  material  means  of  accomplishing 
what  they  propose.  It  is  the  peculiarity  of  our  movement, 
that  we  assume  no  responsibilities  for  each  other,  and  hence 
we  wish  all  who  may  see  fit  to  join  us,  to  be  thoroughly  well 
informed  of  every  thing  which  may  enable  them  to  act  under  - 
standingly  for  themselves,  assuming  their  own  burdens." — 
Prac.  Details,  pp.  6,  7. 


SUPERIORITY  TO  OTHER  SYSTEMS.  623 

As  to  the  number  of  professed  Individual  Sovereigns  in  the 
two  Villages  and  scattered  abroad,  I  have  no  authentic 
information.  From  all  I  have  read  and  heard,  I  should  infer 
that  several  thousands  of  persons  had  embraced  the  new  creed, 
or  at  least  were  strongly  inclined  to  do  so.  But  having  no  reli- 
able data  from  which  to  calculate,  I  can  make  no  definite  state- 
ment. 

Inq.  I  propose  then,  that  you  proceed  without  further  delay 
to  your  criticisms. 

Ex.  I  have  many  and  serious  objections  to  Individual  Sover- 
eigntyism,  which  I  will  endeavor  to  state  plainly  under  their 
respective  heads.  There  are  many  truths,  and  also  many 
valuable  suggestions,  in  the  three  Works  from  which  I  have 
been  quoting.  All  these  I  cheerfully  and  thankfully  accept 
at  their  intrinsic  value.  You  will  not  expect  rne  to  specify 
and  commend  points  of  agreement.  I  must  economize  time 
and  space  by  confining  myself  to  points  of  objection.  I  will 
present  these  objections  under  three  general  heads,  viz  : — 
I.  Objections  to  the  doctrine  of "  Individual  Sovereignty"  II. 
Objections  to  the  doctrine  of  "  Cost  the  limit  of  Price"  III.  Ob- 
jections to  the  general  theory  as  a  social  system. 

I.   Objections  to  the  doctrine  of  Individual  Sovereignty. 

1.  It  is  an  irreligious,  immoral  and  licentious  doctrine.  It 
ignores  God  the  supreme  Sovereign.  It  knows  no  God.  It 
knows  no  essential  divine  principles.  It  knows  no  absolute, 
universal,  all-binding  laws  to  which  a  common  appeal  can  be 
religiously  made.  The  Individual  is  supreme  legislator  and 
judge  for  him  or  herself  on  all  questions  of  self-interest.  Hear 
Mr.  Warren  : 

"  True  religion  is  my  individual  religion,  and  so  with  every 
one  else's.  No  two  have  precisely  the  same  conception  of  it ! 
The  recognition  of  the  inherent  right  of  individuality  is  the 
only  harmonizer.  True  morality  is  my  particular  morality ; 
true  virtue  is  my  virtue  ;  sound  reason  is  my  particular  reason- 
ing ;  '  the  highest  grade  of  intelligence'  is  my  particular  intel- 
ligence ;  and  all  this  is  equally  true,  relatively,  of  every  other 
individual.  The  idea  of  any  one  standard  must  be  given  up, 
and  every  one  allowed  to  be  his  own  standard,  before  we  shall 


624  PllACTICAL  CHRISTIAN  SOCIALISM. 

take  the  first  step  toward  harmonious  adjustment.  As  soon  as 
each  is  recognized  as  being,  or  containing,  his  own  standard, 
then  all  disputes  and  contests,  in  regard  to  Liberty,  Religion, 
Morality,  Virtue,  Sound  Reason,  and  every  thing  of  the  kind, 
are  suddenly  silenced  forever." — Prac.  Details,  p.  82. 

Hear  Mr.  Andrews :  "  We  have  among  the  acceptors  of 
these  truths  already,  clergymen,  lawyers,  physicians,  artisans, 
and  farmers,  Christians,  infidels  and  atheists." — Preface  to  Prac. 
Details,  p.  6.  "  The  Sovereignty  of  the  Individual  which  I 
talk  about  is  the  Sovereignty  of  every  Individual."  "  It  de- 
mands of  me  that  I  permit  every  man  and  every  woman  to 
think,  speak  and  do  whatever  seemeth  good  to  them  in  their 
own  eyes,  laying  down  the  least  shadow  of  claim  to  the  right  on 
my  part  to  suppress  them,  either  directly  or  through  the  power  of 
the  State,  the  Church,  public  odium,  or  otherwise — only  limit- 
ed by  the  line  that  they  do  not  throw  the  burdensome  conse- 
quences of  their  conduct  on  me,  and  that  they  leave  me  the 
same  amount  of  freedom."  "  My  doctrine  is  simply,  that  it  is 
an  intolerable  impertinence  for  me  to  thrust  myself  into  your 
affairs  of  the  heart,  to  determine  for  you  what  woman  (or 
women)  you  love  well  enough  or  purely  enough  to  live  with, 
or  how  many  you  are  capable  of  loving.  I  demand  that  you 
simply  let  me  alone  to  settle  the  most  intimate,  and  delicate, 
and  sacred  affairs  of  my  private  life  in  the  same  manner." — 
Love,  Marriage  and  Divorce,  pp.  66,  67. 

Thus  we  have  the  bold  avowal  that  every  Individual  is  su- 
preme legislator  and  judge,  to  determine  what  is  right  for  him 
or  her  to  do  in  all  cases  ;  and  others  have  no  right,  even  to  hold 
up  to  "  public  odium,"  the  most  unprincipled  libertine  or  de- 
moralizer— unless  the  wretch  has  done  something  to  their 
individual  cost  !  They  must  not  denounce  or  give  public 
warning  against  him,  to  save  all  the  innocent  in  the  land  from 
his  vile  artifices.  He  says  he  believes  in  Moloch  or  Beelzebub 
for  a  God,  or  no  God  at  all  but  his  own  lust  and  will.  What 
of  that  ?  he  has  just  as  good  a  right  to  be  fellowshiped  and 
esteemed  as  a  worthy  member  of  the  new  and  true  order  of 
society.  He  believes  it  right  to  practice  Free  Love  sexual 
promiscuity,  whenever  he  can  charm  his  neighbor's  wives  and 


SUPERIORITY  TO  OTHER  SYSTEMS.  625 

daughters.  This  is  just  as  right  as  it  is  for  others  to  live  a  life 
of  chastity.  He  is  a  Sovereign  ;  he  has  his  own  idea  of  Vir- 
tue ;  and  his  virtue  is  as  good  as  Jesus  Christ's !  He  drinks 
and  sells  intoxicating  beverages.  He  gets  intoxicated  occa- 
sionally. He  entices  all  the  young  people  he  can  into  the  habit 
of  drinking  such  beverages.  He  keeps  a  brothel,  or  a  gambling 
hell,  and  goes  about  armed  to  the  teeth  with  deadly  weapons. 
He  kidnaps  friendless  negro  children  and  sells  them !  With 
him  all  this  is  right.  Therefore  it  is  right ;  just  as  right  for  him 
as  the  contrary  is  for  others.  No  one  must  disfellowship, 
denounce  or  censure  him,  unless  personally  a  sufferer  of  some 
unmistakable  damage.  He  is  a  good  member  of  the  new  order 
of  society.  Only  say  so,  and  all  will  be  harmony  at  once  ! 
Would  it  not  be  an  irresistible  inducement  for  decent  people 
to  hurry  out  of  the  old  order  of  society  into  neighborhoods  con- 
secrated to  such  social  harmony  !  Nevertheless,  some  people 
will  prefer  to  stay  in  Egypt,  rather  than  emigrate  to  such  a 
Canaan. 

Inq.  Are  you  sure  that  you  do  the  doctrine  of  Individual 
Sovereignty  no  injustice,  in  charging  upon  it  irreligion,  immo-' 
rality  and  licentiousness  ?  Probably  the  Individual  Sovereigns 
generally  believe  in  God,  in  Nature,  in  Nature's  laws  and  in 
some  essential  principles  of  righteousness.  They  certainly 
insist  strenuously  on  Equity  and  Justice  in  Commerce.  Is  not 
Justice  a  divine  principle  according  to  your  own  standard? 

Ex.  True,  Justice  is  one  of  my  acknowledged  sovereign 
divine  principles,  and  the  Individual  Sovereigns  insist  on  that 
particular  application  of  it  which  belongs  to  trade.  So  far  well. 
But  has  not  Justice  many  other  equally,  if  not  still  more,  im- 
portant applications  ?  Yet  they  see  no  other.  Justice  is  noth- 
ing to  them  out  of  commerce.  They  do  not  give  it  the  dignity 
of  a  universal,  fundamental  principle.  They  do  not  give  it  any 
understandable  definition  or  application  except  to  trade.  "  Cost 
the  limit  of  Price"  is  their  Justice — a  mere  equivocal  fragment 
of  absolute  Justice !  As  to  all  other  concerns,  one's  justice 
may  be  another's  mjustice,  yet  both  stand  on  a  level  of  Sover- 
eign rectitude.  If  they  trade  by  the  formula,  "  Cost  the  limit 
of  Price,"  that  is  religion  and  morality  enough.  Social  order, 
79 


626  PRACTICAL   CHRISTIAN  SOCIALISM. 

harmony  and  happiness  require  nothing  more.  But  if  they 
believe  in  God,  or  in  universal  laws  of  Nature  which  apply  to 
human  conduct,  why  not  say  so  ?  Why  ignore  them  ?  Why 
not  distinctly  proclaim  and  urge  them  ?  But  their  silence  con- 
cerning them  proves,  either  that  they  have  no  such  principles, 
or  that  they  deem  them  of  no  importance  to  human  happiness. 

2.  It  is  a  radically  false  doctrine.  Every  human  being  has 
a  proper  integral  individuality,  and  of  course  absolutely  invio- 
lable rights.  These  are  to  be  acknowledged  and  respected  by 
all  other  individuals.  This  matter  is  well  settled  in  my  social 
system.  But  what  sense  is  there,  or  what  truth  is  there,  in  de- 
claring every  Individual  to  be  a  Sovereign  ?  Over  whom,  or 
over  what,  is  each  Individual  a  Sovereign  ?  Over  himself  and 
his  property?  Not  so.  He  and  his  property  are  subject  to  the 
laws  of  God ;  not  one  of  which  can  he  violate  with  impunity ; 
not  one  of  which  can  he  repeal  or  amend.  These  are  laws 
which  hold  in  subjection  every  part  of  his  nature,  and  every 
thing  in  which  he  has  an  interest.  What  God  in  those  laws 
has  made  right,  whether  physiologically  or  morally,  the  subject 
cannot  make  wrong.  How  then  is  he  an  Individual  Sovereign  ? 
It  is  altogether  a  misnomer  to  call  him  such.  He  is  only  an 
Individual  Subject  endowed  with  certain  inalienable  rights ; 
and  all  real  Sovereignty  is  in  divine  principles  or  laws,  or  pri- 
marily in  God. 

Inq.  Perhaps  all  this  will  be  granted  in  your  sense ;  but  in 
another  sense,  it  will  be  contended  that  each  individual  is  a 
sovereign  judge  for  himself,  as  to  what  God's  laws  require,  and 
as  to  all  his  own  rights,  duties  and  responsibilities. 

Ex.  Then  why  not  say  so  ?  Why  set  up  a  hollow,  high- 
sounding  assumption?  But  it  is  not  unqualifiedly  true  that 
each  individual  is  a  sovereign  judge  of  what  God's  laws  re- 
quire, and  as  to  his  own  rights,  duties  and  responsibilities.  Is 
an  ignorant,  inexperienced,  sensual,  prejudiced,  passionate, 
selfish,  unreasonable  man  a  sovereign  judge  of  these  matters  ? 
Is  he  fit  to  judge  the  various  questions  thence  arising  ?  Has 
he  a  right  to  defy  and  trample  under  foot  the  judgment  of  all 
others  ?  Does  he  not  need  the  judgment  of  more  intelligent, 
experienced,  spiritual,  unprejudiced,  benevolent,  reasonable 


SUPERIORITY  TO  OTHER  SYSTEMS.  627 

persons  than  himself?  And  if  he  proudly  follows  his  own 
regardless  of  theirs,  will  he  not  be  a  miserable  creature  in  nine 
cases  out  of  ten  ?  Let  him  not  be  inflated  with  self-conceit 
and  pride.  Let  him  place  a  just  estimate  on  himself  and  on 
others.  Let  him  pay  due  respect  to  intelligence,  experience, 
reason,  wisdom  and  goodness  in  others.  Let  him  ask  counsel 
and  hear  the  reasons  of  the  most  competent.  When  he  at- 
tempts judgment,  let  him  be  sure  he  is  in  his  own  best  mood 
to  judge.  Then,  if  he  cannot  come  to  the  same  conclusion 
with  others,  let  him  follow  his  highest  light  and  take  the  con- 
sequences. This  is  his  prerogative  of  judgment.  But  the 
Sovereignty  of  it,  after  all,  is  exceedingly  subjective.  The 
doctrine  objected  to  is  certainly  false.  It  runs  Individuality  to 
an  unnatural  extreme.  It  magnifies  it  far  beyond  the  reality. 
It  makes  human  beings  much  more  independent  of  each  other 
than  they  are.  It  instigates  them  to  dissolve  connections  in 
which  nature  has  bound  them  together  for  their  individual  and 
social  good. 

3.  It  is  essentially  a  selfish,  anti-social  and  discordant  doc- 
trine. It  says  to  the  weak,  You  need  not  the  help  of  the 
strong ;  set  them  at  arm's  end,  and  tell  them  that  you  ask  no 
favors.  It  says  to  the  strong,  Take  care  of  yourselves,  and  let 
the  weak  do  the  same.  Naked  justice  and  equity  in  Commerce 
is  all  that  any  fellow  creature  needs  at  your  hands.  It  says  to 
the  ignorant,  You  know  best  for  yourself.  Set  the  intelligent 
and  the  wise  at  defiance.  Tell  them  you  are  an  Individual 
Sovereign  on  your  own  account.  It  says  to  the  inexperienced 
youth,  Dash  on  from  the  spur  of  your  own  impulses.  Heed 
not  the  restraining  counsels  of  experience.  Tell  your  elders 
to  mind  their  own  business,  and  you  will  mind  yours.  It  says 
to  children,  Make  haste  to  assert  your  own  Individual  Sover- 
eignty. Open  your  books  of  debt  and  credit  with  your  parents 
and  each  other.  Set  up,  each  for  him  or  herself,  as  soon  as 
you  possibly  can.  The  family  group  is  prone  to  clannishness. 
Individualize  to  the  utmost.  It  says  to  husbands  and  wives, 
Do  not  consider  yourselves  one,  but  tico.  Keep  your  interests 
as  separate  as  possible.  Be  independent  of  each  other.  Fol- 
low your  respective  attractions  in  amative  matters  wherever 


628  PRACTICAL   CHRISTIAN  SOCIALISM. 

they  may  lead  yon.  Hold  each  other  to  be  Individual  Sover- 
eigns, at  full  liberty  to  court  and  be  courted  by  others,  just  as 
if  you  had  never  been  attached  to  each  other.  Wife,  claim 
nothing  of  your  husband  which  you  are  not  equally  willing  he 
should  bestow  on  another  woman.  Husband,  make  no  objec- 
tion to  your  wife's  having  amours  with  whomsoever  she  pleases. 
It  is  her  right.  If  she  wishes  to  breed  children  from  better 
seed  than  yours,  let  her  have  her  choice.  It  is  her  natural 
right ;  she  is  an  Individual  Sovereign.  Finally,  let  there  be 
no  covenants,  compacts,  constitutions,  laws,  or  associations  of 
interest,  whether  connubial,  pecuniary  or  political,  among  man- 
kind. Let  every  one,  at  his  or  her  own  cost,  do  that  which 
seemeth  right  in  his  or  her  own  eyes.  And  let  no  one  ever 
"  censure"  another  for  so  doing,  even  though  he  be  the  most 
pestilent  of  hypocrites,  or  demoralizing  of  seducers.  Where 
there  is  no  law,  there  is  no  crime ;  and  where  each  individual 
is  sole  judge  of  his  own  conduct,  no  other  person  can  rightfully 
inflict  even  "  censure."  Is  social  order,  harmony  and  happiness 
to  result  from  such  a  doctrine  ?  So  contend  the  apostles  of 
Individual  Sovereigntyism.  Let  them  try  it.  When  darkness 
brings  forth  light  and  thorns  produce  grapes,  this  doctrine  will 
promote  these  good  fruits. 

4.  This  doctrine  is  self-contradictory  and  equivocal.  Look 
at  it.  Each  person  is  an  Individual  Sovereign,  and  has  an 
absolute  right  to  do  what  he  or  she  likes,  at  his  or  her  "  own 
cost"  What  is  one's  own  cost  ?  Who  shall  judge  ?  The  doer  ? 
or  his  neighbors  ?  For  example  :  I  open  a  saloon  for  the  sale 
of  intoxicating  beverages,  also  for  gambling,  also  for  genteel, 
physiological  amative  gratifications.  I  make  my  establishment 
as  attractive  as  possible.  Gentlemen  and  ladies  of  fashion  are 
my  customers.  We  are  constantly  inviting  the  young  Individ- 
ual Sovereigns  of  the  vicinity  to  join  our  dancing  parties,  and 
to  participate  in  our  delectable  orgies.  Their  parents,  unable 
to  repress  thpir  natural  anxiety  for  the  welfare  of  their  sons 
and  daughters,  and  equally  unable  to  repress  their  conviction 
that  serious  mischiefs  will  result  from  such  associations 
and  indulgences,  feel  an  invincible  repugnance  to  my  opera- 
tions. They  entreat  their  children  to  keep  away  from  my 


SUPERIORITY  TO  OTHER  SYSTEMS.  629 

establishment  and  its  hangers  on.  Some  of  them  hearken  and 
refrain.  The  more  giddy  and  self-willed  refuse.  They  like 
the  entertainments  I  furnish,  and  assert  their  Individual  Sover- 
eignty. Who  shall  be  judge  ?  Half  of  these  children  become 
drunkards  and  libertines.  Bitter  consequences  result  to  them, 
and  of  course  to  their  parents,  relatives,  friends  and  neighbors. 
At  whose  cost  is  my  deviltry  enacted  ?  Who  shall  judge  ? 
When  shall  judgment  be  exercised  ?  After  the  mischief  has 
become  ripe  and  rotten  ?  or  when  the  evil  seed  is  being  sown  ? 
The  children  are  entreated,  but  are  Sovereigns  and  will  go 
ahead.  I  am  remonstrated  with,  but  resent  it,  assert  my  Sover- 
eignty, and  bid  my  impertinent  neighbors  mind  their  own  busi- 
ness. Moreover,  I  hold  up  my  brassy  face  and  challenge  the 
remonstrants  to  show  wherein  I  have  done  any  thing  at  their 
cost.  "  You  are  making  my  son  a  drunkard,"  says  one  indig- 
nant father.  Have  you  ever  seen  him  drunk  yet  ?  "  No  ;  but 
I  have  seen  tendencies  towards  it,  and  I  am  sure  he  will  be 
one,  if  he  keeps  on,  and  a  beggar  too."  Is  he  not  a  Sovereign  ? 
"  Yes."  Have  I  ever  forced  him  to  drink  ?  "  No ;  but  you  are 
constantly  tempting  him,  and  he  will  fall."  That  is  his  concern ; 
not  mine,  nor  yours.  Treat  him  according  to  our  creed,  and  let 
him  exercise  his  own  Sovereignty  at  his  own  cost.  "  Alas,  it 
will  be  to  the  cost  of  his  father,  mother,  relations  and  neigh- 
bors !"  It  has  not  been  so  yet,  has  it  ?  "  No ;  but  it  will  be." 
Wait  till  then,  before  you  complain.  Let  us  stick  to  our  creed. 
It  will  work  well  on  the  whole.  A  broken-hearted  mother  finds 
her  daughter  seduced  and  soon  to  become  a  mother,  but  so 
miserable  in  health  that  she  needs  constant  sympathy  and 
nursing.  But  her  next  younger  daughter  is  one  of  the  most 
attractive  visiters  at  my  saloon,  and  is  passing  through  the 
same  mill  that  has  ruined  her  sister.  The  charmers  are  in 
full  blast,  and  the  sorcery  is  irresistible  !  The  mother  implores, 
but  in  vain.  Individual  Sovereignty  in  the  infatuated  daugh- 
ter, and  Individual  Sovereignty  in  me,  carry  the  day.  There  is 
no  peaceable  remedy,  unless  it  be  to  starve  me  out  by  refusing 
to  deal  with  me.  But  my  customers  are  too  numerous  for  t/tat. 
The  only  other  remedy  is  VIOLENCE — a  resort  to  mobocracy  or 
to  deadly  weapons.  Queer  Individual  Sovereignty !  Yet  it 


630  PRACTICAL   CHRISTIAN  SOCIALISM. 

would  come  in  the  last  resort,  and  the  vaunted  high  harmony 
of  supreme  Individualism  would  end  in  savqgeism.  The  fact 
is,  human  beings  are  so  interested  together  in  the  various 
circles  of  life,  that  the  real  welfare  of  one  is  the  welfare  of 
many,  yea,  of  all.  Consequently,  every  wrong  perpetrated 
must  bring  evil  consequences  more  or  less  on  all.  No  evil  doer 
can  take  the  whole  cost  of  his  actions  on  himself,  nor  will  they 
fall  alone  on  the  immediate  victims  of  his  wickedness.  Many 
will  have  to  bear  them.  If  so,  these  many  have  a  right  to 
protest  against  and  oppose  all  that  they  deem  wrong  in  his 
conduct.  And  if  so,  what  becomes  of  his  Individual  Sover- 
eignty ?  He  has  not  one  particle  of  right  to  do  wrong ;  because 
all  wrong  will  be  more  or  less  to  the  cost  of  others.  The 
doctrine  nullifies  itself. 

Again ;  this  doctrine  contradicts  itself  flatly,  in  prohibiting 
one  individual  ever  to  "  censure"  another,  or  to  bring  "  pub- 
lic odium"  on  him  for  his  conduct  or  doctrines,  (with  the 
proviso,  of  course,  that  he  lays  no  burden  of  cost  on  others.) 
But  suppose  I  am  intelligently  and  conscientiously  confident  in 
my  most  deliberate  convictions,  that  another's  conduct,  or  doc- 
trines, or  both,  are  wrong,  mischievous  and  utterly  subversive 
of  human  welfare.  He  thinks,  or  pretends  to  think,  the  con- 
trary. He  has  not  actually  injured  me  personally,  but  is 
teaching  and  doing  what  I  am  certain  is  contrary  to  the  laws  of 
our  common  being,  and  what  will  inflict  incalculable  injury  on 
thousands,  perhaps  millions.  Now  I  am  an  Individual  Sover- 
eign ;  but  where  is  my  freedom  of  speech  and  the  press  ? 
Where  is  my  freedom  of  conscience  ?  Where  is  my  right  to 
expose,  denounce,  "  censure"  and  bring  "  public  odium"  on  the 
evil  doer  and  teacher?  If  I  could  speak,  write  and  exert  my 
personal  influence  freely  against  him,  I  could  so  arouse  and 
direct  public  opinion  as  to  drive  him  into  deserved  obscurity 
and  contempt.  I  could  render  him  powerless  for  mischief, 
without  inflicting  any  other  punishment  on  him  than  that  of 
moral  rebuke  and  disfellowship.  Have  I  any  right  to  do  so  as 
an  Individual  Sovereign  ?  If  I  have  not,  my  Sovereignty  is  a 
very  sorry  one.  If  I  have,  then  it  is  my  right  to  "  censure" 
and  bring  "  public  odium"  on  another  Sovereign,  even  though 


SUPERIORITY  TO  OTHER  SYSTEMS.  631 

he  deny  that  he  is  exercising  his  Sovereignty  to  any  body's 
injury.  Here  again  is  a  controversy,  and  who  shall  be  arbiter? 
Either  moral  might,  or  brute  might.  How  are  such  contradic- 
tions to  be  reconciled  ? 

5.  This  doctrine  is  delusive  and  impracticable,  It  comes 
forth  with  high-sounding  words,  which  mean  little  or  nothing. 
It  flatters  individuals  that  they  have  an  Individual  Sovereign- 
ty, which  they  have  not ;  that  they  have  an  independence, 
which  they  have  not ;  and  that  they  may  rightfully  take  liber- 
ties, which  they  cannot.  It  promises  them  freedom  which 
makes  them  slaves  of  moral  corruption.  It  allures  them  to 
settle  in  Equitable  Villages,  with  assurances  that  no  creed,  no 
bigotry,  no  "  censure,"  no  "  public  odium"  will  ever  be  imposed 
on  them  there ;  when  in  fact  an  arbitrary  creed  has  already 
been  placarded  over  the  door  of  the  new  social  order ;  when 
public  opinion  within  that  order  has  already  predetermined 
what  it  will  and  will  not  tolerate  ;  and  when  a  troublesome  dis- 
sentient is  as  certain  to  be  starved  out,  as  the  toad  in  a  certain 
good  woman's  tea  kettle  was  to  be  scalded  to  death  if  he  did  not 
seasonably  jump  out !  Practically  there  never  was  and  never 
can  be  any  such  Individual  Sovereignty,  independence  and 
freedom  as  this  doctrine  pretends.  Compare  with  these  the 
individuality,  rights,  liberties,  obligations  and  responsibilities 
set  forth  in  my  Social  System,  and  form  your  own  opinion  as  to 
which  is  superior. 

Inq.  I  have  compared  and  decided  without  hesitation.  But  I 
confess  yon  have  exhibited  much  stronger  objections  to  the 
doctrine  of  Individual  Sovereignty  than  I  had  suspected  to 
exist.  I  really  hope  you  will  not  make  out  such  formidable  ones 
against  "  Cost  the  limit  of  Price  ;"  for  I  am  much  prepossessed 
in  favor  of  that  idea.  Please  proceed. 

Ex.  II.  Objections  to  the  doctrine  of  "Cost  the  limit  of 
Price."  You  say  you  are  much  prepossessed  in  favor  of  the 
idea  that  "Cost  should  be  the  limit  of  Price."  So  was  I  until 
on  thorough  acquaintance  I  found  how  unqualifiedly  the  doc- 
trine was  asserted,  how  much  it  was  over  magnified,  what  use 
was  to  be  made  of  it,  and  how  impracticable  it  must  prove. 
Messrs.  Warren  and  Andrews  say  many  true  and  good  things 


632  PRACTICAL  CHRISTIAN  SOCIALISM. 

against  commerce  as  it  is,  and  in  favor  of  substituting  cost  for 
value  as  the  basis  of  equitable  commerce.  But  I  object  to 
their  doctrine  of  "Cost  the  limit  of  Price"  for  several  reasons. 

1.  It  is  too  ultra,  unqualified  and  exclusive.  In  a  large  ma- 
jority of  cases  cost  ought  to  be  the  limit  of  price ;  i.  e.  if  cost 
could  be  exactly  ascertained ;  if  not,  then  as  nearly  as  practi- 
cable. But  there  are  cases  in  which,  if  cost  could  be  exactly 
ascertained,  it  ought  not  to  be  the  limit  of  price.  I  will  refer 
to  several  classes  of  such  cases.  1st.  Cases  in  which  persons 
become  rightfully  seized  of  natural  wealth  in  land,  minerals, 
water  privileges,  timber,  animals,  fruits  &c.  Messrs.  Warren 
and  Andrews  entirely  exclude  natural  wealth  from  their  cate- 
gory of  Individual  property,  and  declare  that  what  costs  noth- 
ing is  never  to  be  priced.  It  belongs  to  the  race  in  common, 
and  every  one  has  an  equal  right  to  it.  Suppose  then  that  a 
worthy  Individual  Sovereign  purchases  a  lot  of  land  in  some 
Equitable  Village.  The  next  year,  he  discovers  a  rich  mine  of 
silver  ore  in  it,  or  a  coal  bed,  or  a  valuable  stone  quarry,  or  an 
excellent  spring  of  water  sufficient  for  the  whole  Village,  or  a 
peculiarly  delicious  kind  of  wild  fruit.  Have  all  his  neighbor 
Sovereigns  a  right  to  it  gratis  ?  As  good  a  right  to  it  as  he 
has  ?  It  has  cost  him  nothing.  It  is  natural  wealth.  But  its 
value  is  great  to  all  who  can  obtain  it.  It  is  on  his  own  land. 
Still  it  cost  him  nothing.  Perhaps  he  has  no  capital  and  no 
skill,  perhaps  no  health,  to  make  an  advantageous  use  of  it. 
But  several  of  his  neighbors  have.  May  they  appropriate  it  at 
cost ;  i.  e.  gratis?  Clearly  this  would  be  unjust !  It  would  be 
as  unjust  for  them,  as  it  would  be  for  the  proprietary  discoverer 
to  make  value  the  standard  of  price.  Equity  would  dictate 
that  a  reasonable  medium  between  cost  and  value  should  be  the 
price.  2d.  Cases  of  natural  genius,  gift,  skill  &c.  There  are 
persons  remarkably  endowed  in  one  or  two  respects,  and  yet 
deficient  in  ordinary  capabilities  for  producing  the  necessaries 
of  life.  They  can  earn  little  at  physical  labor,  little  at  the 
common  intellectual  industries.  They  have  natural  wealth  in 
their  rare  gifts,  and  that  wealth  is  of  great  value  to  others. 
To  them  it  comes  almost  without  cost,  without  an  effort.  It  is 
a  pleasure  to  deal  it  out  to  others.  Now  have  others  a  right  to 


SUPERIORITY  TO  OTHER  SYSTEMS.  633 

this  natural  wealth  of  genius,  talent,  gift,  skill,  at  cost  ?     Will 
they  claim  it  gratis,  or  measure  it  by  ounces  of  com,  as  having 
cost  next  to  nothing  ?     If  so,  the  possessor  may  have  to  crawl 
through  a  life  of  pauperism,  or  subsist  on  alms  while  actually 
enriching   thousands   and    conferring    happiness   on   millions. 
Clearly  this  would  be  unjust.     Equity  would  dictate  that  cost 
and   value    should  both  be    considered,  in  determining  price. 
3d.  Cases  of  inheritance,  donation,  or  accidental  possession.    A 
man  comes  into  possession  of  land,  cattle,  goods,  &c.  &c.,  by 
the  Will  of  a  deceased  parent,  relative,  or  friend.     Another 
receives  property  by  gift  of  some  living  friend.     Another  acci- 
dentally finds  sundry  valuables,  by  land  or  at  sea,  for  which 
there  is  no  rightful  claimant.     Each  of  these  persons  needs  to 
sell  or  exchange  portions  of  this  property.     It  cost  them  little 
or  nothing.     Is  cost  the  limit  of  price,  in  such  cases?     Clearly 
not.    4th.  Cases  of  increased  value  in  property,  by  the  opening 
of  new  facilities  for  transporting,  or  manufacturing,  or  properly 
using  it.     Here  is  a  widow  and  her  seven  children,  left  by  their 
deceased  husband  and  father  in  possession  of  one  hundred 
acres  of  land  near  a  good  water  privilege,  which  cost  him  but 
five  dollars  per  acre.     It  is  all  they  possess.     A  capitalist  de- 
signs to  build  up  a  large  manufacturing  establishment  on  said 
privilege.     Both  parties  desire  to  deal  equitably.     It  is  submit- 
ted to  Mr.  Josiah  Warren  to  decide  what  the  capitalist  shall  pay 
the  widow  and  children  for  their  land.     Will  he  say,  "Cost  is 
the  limit  of  Price"  ?     Or,  like  a  man  of  justice  and  common 
sense,  will  he  take  both  cost  and  value  into  account,  and  render 
an  equitable  verdict  ?     An  Individual  Sovereign  bought  a  tract 
of  heavy  woodland  in  a  back  region  of  country,  a  few  years 
ago,  for  fifty  cents  an  acre.     Unexpectedly  a  Railroad  was  pro- 
jected and  built  through  that  land  ;  and  it  is  now  fairly  worth, 
as  prices  range  in  a  neighboring  Equitable  Village  of  Individu- 
al Sovereigns,  fifty  dollars  an  acre.     Will  they  all  insist  on 
getting  what  wood  and  timber  their  brother  has  to  spare  at  cost  ? 
If  they  should,  would  it  be  Equitable  Commerce  ?     The  sort  of 
justice  which  I  am  accustomed  to  venerate  answers  "  no;  con- 
sider both  cost  and  value  in  fixing  the  price."     I  might  mention 
other  classes  of  cases,  but  these  four  will  suffice.     So  I  object, 
80 


634  PRACTICAL   CHRISTIAN  SOCIALISM. 

that  "Cost  the  limit  of  Price"  is  a  doctrine  too  ultra,  unqualified 
and  exclusive. 

2.  It  is  a  self-contradictory  doctrine,  as  expounded  by  Messrs. 
Warren  and  Andrews.     They  first  make   each  Individual  the 
determinator  of  cost,  as  respects  all  he  has  to  sell.     Next  they 
make  repugnance  of  labor,  or  pain  and  disagreeableness  of 
production,    a   principal  ingredient   of   cost.     And  then   they 
compel  the  sellers  to  compete  in  the  market,  with  the  under- 
standing that  the  purchasing  Sovereigns  have  a  perfect  right  to 
buy  of  the  Sovereign  who  will  sell  cheapest.     What  follows  ? 
That  those  sellers  whose  skill,  tact,  capital,  or  other  advantages 
enable  them  to  sell  lowest  command  the  market,  and  the  devil 
is  left  to  take  the  hindmost,  just  as  in  the  present  prevailing 
course  of  trade.     This  is  equitable  commerce  with  a  vengeance  ! 

3.  The  doctrine  is  a  cheat  and  a  mockery.     It  natters  those 
who  perform  very  repugnant  and  disagreeable  labor,  that  they 
are  going  to  be  paid  proportionately  higher  prices  for  their  ser- 
vices.     But  the  weak,   awkward,  and  unfavored  classes    of 
laborers  find  in  the  end,  that  they  are  just  where  they  were  be- 
fore ;  all  at  the  bottom  of  the  hill,  competing  with  each  other 
for  a  bare  subsistence.     What  honesty  is  there  in  raising  a 
poor  cripple's  expectation,  that  he  is   soon  to  be  paid  for  his 
exertions  in  proportion  to  the  pains  they  cost  him,  and  then 
oblige  him  to  compete  with   Hercules  !     If  the  intention  is  to 
pay,  according  to  amount  and  value  of  actual  production,  the 
lowest  price  that  competitors  will  sell  for,  why  not  say  so? 
Why  mock  starving  people  with  false  promises,  that  they  shall 
be  paid  according  to  painfulness  and  disagreeablenessof  labor  ? 
"O,"  say  these  apostles,  "All  will  gain  by  competition  under  our 
system  in  the  end  ;  though  some  may  be  terribly  pinched  for  a 
time."    But  why  cheat  the  ill-favored  classes  by  false  promises  ? 
Why  not  tell  them  that  their  help  is  to  come  after  several  gen- 
erations of  them  shall  have  perished  ? !     But  the  fact  is,  no 
help  is  in  store  for  them.     Your  system  is  a  piece  of  simplism 
that  will  never  go  alone.     Yet  if  you  will  natter  the  unfortu- 
nate with  such  hopes,  why  not  make  them  some  minimum  guar- 
anty of  subsistence  till  you  can  elevate  them  ?     Because  your 
system  knows  no  guarantees  but  "  Cost  the  limit  of  Price"  com- 


SUPERIORITY  TO  OTHER  SYSTEMS.  635 

petition  and  beggary.  So  the  unlucky  sort  of  Individual 
Sovereigns,  if  they  fail  in  the  competitive  market,  must  depend 
on  alms  ! 

4.  The  doctrine  provides  no  adequate  authority  for  its  own 
just  application  and  executive  effect  Who  shall  fix  a  scale  of 
prices  in  any  State,  County  or  Town  ?  A  Legislature,  a  Com- 
mercial Convention,  a  Board  of  Trade,  a  Court  of  Equity,  a 
Jury  of  Commoners,  a  Committee  of  experienced,  honest  and 
thoroughly  competent  judges  ?  By  no  means  !  This  would 
knock  Individual  Sovereignty  square  in  the  head.  Who  then  ? 
Every  Sovereign  for  himself.  And  what  then  ?  Let  each  get 
his  price,  IF  HE  CAN.  The  purchasing  Sovereigns  will  settle 
all  the  rest  by  buying  of  those  who  make  things  and  prices 
most  agreeable  to  them.  Thus  comes  the  Millennium  of  "Equi- 
table Commerce"  ! 

Such  are  my  principal  objections  to  the  doctrine  of  "Cost 
the  limit  of  Price."  It  is  specious  in  rhetoric,  but  impracticable 
and  useless  in  real  life,  at  least  as  taught  by  Messrs.  Warren 
and  Andrews. 

Inq.  I  must  say,  I  am  sorry  to  see  so  plausible  a  doctrine 
demolished.  But  you  have  spoiled  it  for  me.  Pass  on. 

Ex.  III.  Objections  to  the  general  theory  as  a  social  sys- 
tem. Notwithstanding  the  very  imposing  and  extravagant 
claims  set  up  for  this  theory,  as  the  ne  plus  ultra  of  social 
science,  and  the  grand  panacea  for  humanity's  complicated 
ailments,  I  am  obliged  to  regard  it  as  very  much  akin  to  the 
famous  proposition  to  "  bell  the  cat''  Fable  tells  of  a  Conven- 
tion of  mice  once  held  in  an  old  mansion  to  consider  the  best 
means  of  preventing  the  ravages  of  a  very  destructive  cat. 
After  much  discussion,  a  certain  mouse  distinguished  himself  by 
a  captivating  speech,  in  which  he  professed  to  have  discovered, 
after  profound  study,  the  great  desideratum  of  the  Convention. 
It  was  to  procure  a  small  bell  and  fasten  it  by  a  strap  around 
the  neck  of  Puss.  Then  she  would  be  unable  to  move  about 
without  jingling  an  alarm,  which  would  put  it  effectually  in  the 
power  of  every  mouse  to  keep  out  of  her  way.  This  sagacious 
discoverer  brought  down  the  liveliest  plaudits  of  the  house  by 
his  eloquence,  and  the  problem  was  considered  solved  by  large 


636  PRACTICAL  CHRISTIAN  SOCIALISM. 

numbers  of  the  Convention.  But  unluckily  the  glorious  bub- 
ble was  exploded  the  next  moment  by  a  shrewd  old  mouse,  who 
moved  that  the  orator  be  made  a  special  committee  to  bell  the 
cat !  He  was  compelled  to  decline  the  honor,  and  as  none  of 
his  admirers  courted  martyrdom  in  the  performance  of  that 
exploit,  the  Convention  broke  up  in  confusion. 

1.  I  object  to  this  social  system,  that  it  requires  a  self-denial 
and  partial  martyrdom,  to  give  it  a  fair  beginning,  which  it  is 
morally  incapable  of  inspiring  in  the  bosoms  of  its  disciples. 
If  it  be  the  bell  for  the  cat,  it  must  be  put  on.  Who  will  do 
this  ?  Not  the  cat,  certainly.  Not  unbelievers  in  its  efficacy. 
Who  then  ?  Believers,  disciples,  Individual  Sovereigns.  Will 
they  do  it  ?  Will  men  and  women  who  under  the  old  social 
system  command  $2,  $3,  $5,  and  $10  per  day  go  into  Equitable 
Villages  and  accept  of  $1  per  day,  or  less  even,  for  the  sake 
of  actualizing  their  theory  and  redeeming  society?  Will  spec- 
ulators, brokers  and  highly  paid  professionals  do  this  thing? 
These  are  the  people  to  do  it ;  not  needy  people  who  now  can 
but  just  live  on  their  scanty  gettings.  Such  would  only  eat 
each  other  up,  and  starve  at  that.  If  the  valleys  are  to  be 
exalted  by  "  Equitable  Commerce,"  the  mountains  must  be 
brought  down.  Will  the  mountains  agree  to  it,  for  the  sake  of 
the  cause  ?  Let  Mr.  Andrews  answer : 

"  Notwithstanding  the  overstrained  nicety  of  the  sect  called 
Friends,  and  of  non-resistants  in  such  behalf,  the  common  sen- 
timent of  enlightened  humanity  is  yet  in  favor  of  resistance 
against  unprovoked  aggression,  while  it  is  at  the  same  time  in 
favor  of  Universal  Peace — the  entire  cessation  of  all  War. 
In  like  manner,  the  friends  of  Equity,  the  acceptors  of  the  cost 
principle,  do  not  in  any  case,  so  far  as  I  am  aware,  purpose 
beggaring  themselves,  or  abandoning  any  positions  which  give 
them  the  pecuniary  advantage  in  the  existing  disharmonic  re- 
lations of  society,  from  any  silly  or  overweening  deference  even 
for  their  own  principles.  They  entertain  rational  and  well- 
considered  views  in  relation  to  the  appropriate  means  of  inau- 
gurating the  reign  of  Equity.  They  propose  the  organization 
of  villages  or  settlements  of  persons  who  understand  the  prin- 
ciple, and  d,esire  to  act  upon  it  mutually.  They  will  tender 


SUPERIORITY  TO  OTHER  SYSTEMS.  637 

intercourse  with  '  out-siders'  upon  the  same  terms ;  but  if  the 
tender  is  not  accepted,  they  will  then  treat  with  them  upon 
their  own  terms,  so  far  as  it  is  necessary,  or  in  their  judgment 
best,  to  treat  with  them  at  all.  They  will  hold  Equity  in  one 
hand  and  '  fight'  in  the  other — Equity  for  those  who  will  accept 
Equity  and  reciprocate  it,  and  the  conflict  of  wits  for  those  who 
force  that  issue.  It  is  not  their  design  to  become  either  mar- 
tyrs or  dupes ;  martyrdom  being,  in  their  opinion,  unnecessary, 
and  the  other  alternative  adverse  to  their  tastes." — Science  of 
Society,  Part  II,  p.  6. 

So  much  for  Mr.  Andrews.  Mr.  Warren,  though  himself 
somewhat  more  imbued  with  the  spirit  of  martyrdom  in  his 
cause,  thus  speaks  of  the  unwillingness  of  his  converts  to  risk 
any  thing  for  its  promotion. 

"  And  yet  at  the  end  of  the  experiment,  among  the  hundreds 
that  dealt  there  and  most  heartily  approved  of  every  thing  they 
saw  and  heard,  there  were  but  four  persons  that  were  ready  to 
take  part  in  forming  a  village  !  I  admit  that,  in  this  respect,  I 
was  disappointed.  I  really  did  expect  more  from  what  had 
been  done,  and  from  the  ready  admission  that  these  principles 
were  incontrovertibly  the  principles  which  were  to  work  out 
the  long-looked  for  solution  of  the  great  problem  of  social  order 
and  harmony  !  Many  among  the  rich  admitted  this  frankly  in 
private  conversations,  but  never  gave  the  least  hint  of  a  dispo- 
sition to  lend  the  least  assistance,  which  was  so  much  need- 
ed !  Hundreds  would  gladly  have  taken  hold  practically  from 
pecuniary  necessity,  but  that  very  necessity  bound  them  in 
absolute  slavery  to  their  daily  routine,  in  which  their  wages 
were  barely  sufficient  for  the  day  in  which  they  were  earned, 
and  they  could  not  afford  to  lose  a  month  in  removing  and 
changing  their  positions ;  and  mere  pecuniary  necessity  was 
not  sufficient  qualification  for  a  pioneer  of  great,  redeeming 
principles  !  Others  dare  not  run  any  risk  of  getting  employ- 
ment in  the  proposed  village.  Some  objected  to  giving  women 
and  children  equitable  compensation  for  their  labor,  or  allowing 
them  opportunities  of  learning  the  secrets  of  shoe-making  and 
other  kinds  of  business.  Whole  hosts  were  willing  enough  to 
buy  cheap,  but  they  did  not  see  any  advantage  in  dealing  equi- 


638  PRACTICAL  CHRISTIAN  SOCIALISM. 

tably  when  it  reduced  some  of  the  little  petty  advantages  that 
they  now  possessed  over  others.  To  sum  up  all  in  few  words, 
there  was  a  general  lack  of  capacity  to  appreciate  the  subject, 
and  an  incapacity  to  overcome  old  habits  of  action,  which 
seemed  to  act  like  nightmares  upon  the  people,  so  that  notwith- 
standing their  best  judgment  approved  and  their  great  interests 
prompted  them  to  move,  yet  a  mysterious,  paralyzing  incubus 
seemed  to  rest  upon  them,  that  rendered  it  impossible  for  them 
to  move.  It  was  almost  discouraging  to  see  such  strange  and 
unaccountable  apathy  following  immediately  upon  such  tri- 
umphant success ;  and  nothing  but  the  thorough  conviction  that 
these  principles  offered  the  only  chance  for  the  preservation  of 
society  from  a  rapidly  advancing  confusion  and  a  long  night  of 
barbarism,  prevented  the  abandonment  of  such  comparatively 
fruitless  exertion." — Prac.  Details,  pp.  41,  42. 

Here  you  have  the  whole  story.  Comment  is  unnecessary. 
Mr.  "Warren  appealed  to  pocket  selfishness,  and  it  answered  in 
its  own  wisdom,  We  love  to  save  and  make  money  by  trading  at 
tJie  store  of  a  man  who  gives  us  better  bargains  tlian  ivc  can  get 
elsewhere ;  but  we  prefer  not  to  sacrifice  any  tiling  for  your  glori- 
ous cause,  !  My  first  objection  is  sustained. 

2.  I  object  to  this  social  system,  that  it  has  no  adequate 
foundation  in  religion,  philosophy  or  human  nature,  and  there- 
fore can  never  prevail. 

3.  I  object  to  it,  that  as  a  whole  it  is  an  irreligious,  demoral- 
izing and  licentious  system,  and  therefore  might  never  to  pre- 
vail. 

4.  I  object  to  it,  that  as  a  whole  it  is  an  incongruous,  contra- 
dictory, irreconcilable,  impracticable  system. 

5.  I  object  to  it,  that  as  a  whole  its  tendency  is  to  promote 
self-conceit,  self-gratification,  pertinacity  of  will,  isolation  of 
persons  and  interests,  anarchy  and  war  among  human  beings. 

6.  Finally,  I  object  to  it,  that  as  a  whole  it  is  false  in  princi- 
ple, delusive  in  profession,  and  necessarily  fraught  with  dis- 
appointment to  its  disciples  in  its  legitimate  results. 

These  are  my  deliberate  and  firm  convictions  relative  to 
Individual  Sovereigntyism.  The  radical  and  vast  superiority 


SUPERIORITY  TO  OTHER  SYSTEMS. 


639 


of  my  social  system  over  it    I  need  not  more  emphatically 
affirm.     I  forbear. 

Inq.  I  most  heartily  concur  in  your  principal  conclusions, 
and  will  thankfully  ponder  all  your  criticisms  till  we  meet 
again. 


64«  PRACTICAL  CHRISTIAN  SOCIALISM. 


CONVERSATION    IX. 

PRECEPTIVE  ADVICE. — The  final  Conversation — Inquirer  expresses  his  grati- 
tude and  solemn  purpose  to  devote  himself  for  life  to  the  promotion  of 
Practical  Christian  Socialism — He  requests  Expositor  to  condense  into 
precepts  his  best  advice  to  different  classes  of  disciples — I.  To  candidates  for 
the  Adoptive  Circle  of  the  P.  C.  Republic  ;  precepts— II.  To  candidates  for 
the  TJnitive  Circle;  precepts— III.  To  Candidates  for  the  Communitive 
Circle ;  precepts — IV.  To  members  of  the  Preceptive  Circle ;  precepts — 
V.  To  official  servants  of  all  grades  ;  precepts — VI.  Relative  to  the  forma- 
tion and  establishment  of  new  Integral  Communities;  precepts — VII.  A 
few  words  to  Practical  Christian  Socialists  as  a  People — Conclusion. 

Ex.  I  have  nearly  completed  this  Exposition.  It  cannot  be 
necessary  to  continue  our  Conversations  on  Practical  Christian 
Socialism  beyond  the  present  interview.  I  have  fully  unfold- 
ed to  you  my  Social  System.  Its  Fundamental  Principles, 
Constitutional  Polity  and  Superiority  to  other  Systems  have 
been  clearly  and  thoroughly  illustrated.  Have  I  fulfilled  my 
original  promises,  and  have  you  realized  the  expectations  I 
raised  in  your  mind  ? 

Inq.  Your  promises  have  all  been  amply  fulfilled,  and  my 
expectations  have  been  more  than  realized.  I  have  received 
tenfold  more  solid  instruction  and  pleasure  from  these  Conver- 
sations than  I  anticipated.  God  is  the  witness  of  that  gratitude 
in  my  heart  for  these  privileges  which  words  cannot  express, 
but  which  I  am  sure  will  go  with  me  through  life  and  demon- 
strate itself  in  unfaltering  devotion  to  the  glorious  cause  so 
effectually  commended  to  my  embrace.  My  religious  nature, 
my  reason,  and  my  affectional  sympathies  have  been  completely 
won  to  Practical  Christian  Socialism.  I  espouse  the  enterprise 
in  which  you  are  engaged  with  all  my  heart,  understanding 
and  strength.  Henceforth  I  devote  all  that  I  am  and  may  have 
to  the  expansion  and  consolidation  of  The  Practical  Christian 
Republic.  I  may  not  be  able  to  distinguish  myself  in  its  ser- 
vice, or  to  lay  any  very  valuable  offering  on  its  altar ;  but  I  am 


SUPERIORITY  TO  OTHER  SYSTEMS.  641 

resolved  to  do  what  I  can  for  its  establishment.  If  accepted 
as  one  of  its  citizens,  I  propose  to  devote  myself  especially  to 
the  advocacy  of  its  Principles  and  Polity,  as  a  member  of  the 
Preceptive  Circle. 

Ex.  Thanks  be  to  God  for  my  success.  I  welcome  you  with 
cordial  congratulations  as  a  fellow  laborer,  and  if  need  be  a 
fellow  martyr  in  this  blessed  work  of  human  regeneration. 
May  the  divine  unction  and  benediction  rest  upon  you. 

Inq.  I  would  thank  you  now  to  condense  into  precepts  the 
best  advice  your  experience  and  reflection  enable  you  to  offer 
under  the  several  heads  which  I  will  successively  name.  Such 
precepts  will  serve  me  as  a  synoptical  basis  of  instruction  and 
counsel  to  the  principal  classes  of  persons  who  may  become 
interested  in  our  grand  movement,  and  whom  it  may  be  my 
privilege  to  advise. 

I.  Precepts  for  persons  desirous  of  entering  the  Adoptive 
Circle  of  The  Practical  Christian  Republic.  What  have  you 
to  offer  under  this  head  ? 

Ex.  The  following  precepts : 

1.  Read,  inquire  and  reflect  till  you  thoroughly  understand 
the  fundamental  objects,  principles,  polity  and  peculiarities  of 
Practical  Christian  Socialism. 

2.  Consider  the  whole  matter  well.     Look  before  you  leap. 
Count  the  cost  of  espousing  such  a  cause.    Do  not  be  in  haste. 
We  want  soldiers,  like  Gideon's  of  old,  willing  to  lap  up  water 
from  the  running  stream,  each  with  pitcher  and  lamp  invinci- 
ble. 

3.  Let  each  examine  him  or  herself  by  such  questions  as 
these :    Is  it  my  ruling  desire  and  supreme  motive  to  do  RIGHT, 
according  to  my  highest  knowledge  and  ability  ?     Am  I  fully 
convinced  that  Practical   Christian   Socialism  enjoins  what  is 
really  right  toward  God,  neighbors,  friends,  enemies,  strangers, 
and  myself?     Am  I  willing  to  use  my  talents,  skill,  acquire- 
ments, property,  industrial  energies,  and  entire  personal  influ- 
ence as  required  by  such  a  standard  of  righteousness  ?     Am  I 
prepared  to  relinquish  all  the  advantages,  honors,  conveniences 
and  pleasures  of  the  old  social  state  that  are  radically  incom- 
patible with  this  standard  ?     Have  I  faith  that,  all  things  con- 

81 


612  PRACTICAL  CH1USTIAN  SOCIALISM. 

sidered,  it  would  be  best  for  me,  my  friends  and  the  human 
race  to  do  so  ?  How  much  of  a  martyr  am  I  willing,  by  God's 
help,  to  be  for  the  sake  of  this  cause  ?  Have  I  religion  and 
reason  enough  in  harmonious  cooperation  to  be  a  decent  mem- 
ber of  The  Practical  Christian  Republic  ?  If  you  can  answer 
these  questions  satisfactorily,  then  proceed  to  offer  yourself  for 
membership  in  the  nearest  Quarterly  Conference,  or  Parochial 
Community. 

4.  Having  been  admitted  to  membership,  do  not,  like  too 
many  who  join  the  Nominal  Christian  Church,  imagine  your 
principal  work  done,  but  consider  it  merely  begun.     Consider 
yourself  an  enter  er,  not  a  graduate,  of  the  Practical  Christian 
school ;  and  that  you  have  committed  yourself  to  a  life's  work 
of  religious,  moral  and  social  progress.     Henceforth  you  are  a 
reformer  of  all  that  needs  reformation,  and  a  conservative  of 
all  that  is  worthy  of  conservation. 

5.  Study  to  be  useful.    Be  diligent  and  persistent  in  rational 
endeavors  to  enlighten,  purify  and  elevate  yourself,  your  fami- 
ly, your  friends,  your  neighborhood,  society  and  the  world. 

6.  In  due  time,  become  a  member  of  some  Integral  Commu- 
nity, if  the  way  shall  fairly  open  and  duty  not  forbid.     But  be 
not  in  haste.     There  may  be  good  reasons  why  you  should  re- 
main in  comparative  isolation.     Yet  do  not  therefore  conclude 
that  you  cannot  be  useful  to  the  cause.     You  can  do  much  for 
it  where  you  are. 

7.  Live  the  right  life  at  home  and  among  your  neighbors. 
This  will  exert  the  most  powerful  of  influences  in  the  right 
direction. 

8.  Be  punctilious  in  attending  those  regular  religious  and 
business  meetings  of  the  Republic  with  which  you  are  imme- 
diately connected.     Slackness  in  this  particular  will  lead  to 
slackness  in  every  thing  else. 

9.  Encourage  every  instrumentality  of  the  Republic  for  im- 
provement.     Contribute  liberally  of   your  time,  talents  and 
means  to  the  maintenance  of  such  instrumentalities.     Stingi- 
ness in  these  respects  will  infallibly  prove  the  insincerity  of 
your  high  professions. 

10.  Look  well  to   the  matter  of  education  at  home,  and 


SUPERIORITY  TO  OTHER  SYSTEMS.  613 

throughout  the  sphere  of  your  influence.     Make  no  truce  with 
ignorance. 

11.  Supply  yourself  and  family  dependents  liberally  with 
the  periodicals,  books,  pamphlets  and  tracts  of  the  new  social 
order.     Induce  as  many  of  your  neighbors  as  you  can  to  read 
such  publications,  either  at  your  expense,  or  their  own.     Be 
not  an  obtrusive  proselyter,  and  yet  a  faithful  commender  of 
truth  and  righteousness. 

12.  Employ,  patronize  and  cooperate  with  your  fellow  mem- 
bers in  all  their  laudable  pursuits,  in  preference  to  outsiders, 
whenever  you  can  do  so  without  injustice  or  unkindness  to  the 
latter.     If  it  be  possible,  live  peaceably  with  all  mankind;  but 
be  sure  that  you  compromise  no  essential  divine  principle. 

Thus  much  must  suffice  under  this  head.     What  next  ? 
Inq.  II.  Precepts  for  persons  desirous  of  entering  the  Uni- 
tive  Circle.     What  have  you  to  offer  ? 

Ex.  All  the  foregoing,  and  the  following  in  addition  : 

1.  Remember  that  the  better  people  are,  the  nearer  they  can 
live  comfortably  together;  and  the  worse  they  are,  the  farther 
must  they  be  kept  apart. 

2.  Remember  that  a  bad  neighbor  always  carries  one  with 
him,  and  never  finds  a  good  neighborhood. 

3.  Be  sure  therefore,  that  you  carry  no  bad  neighbor  along 
with  you  into  a  Rural  or  Joint   Stock   Community,  either  in 
your  own  person  or  in  your  family.     You  will  there  come  in 
close  Contact  with  your  fellow  members,  and  every  considera- 
ble defect  of  character  will  ere  long  come  to  light.     The  best 
test  of  personal  worth  is  close  intimacy  in  acquaintance,  coun- 
sel, business  and  the  every  day  affairs  of  life.     But  this  is  a 
severe  test,  before  which  the  gold  of  many  superficial  fair- 
seemers  turns  into  dross.     The  substantially  good  can  be  lived 
with  comfortably,  in  spite  of  weak  spots  and  incidental  imper- 
fections.    And  they  with  whom  we  cannot  be  intimate  in  the 
every  day  affairs  of  life,  without   getting   frequently  stung, 
thorned  and  tormented,  are  not  to  be  recognized  as  Practical 
Christians.     Let  such  become  further  regenerated  before  they 
enter  the  Unitive  Circle  of  our  Republic.     These  are  strong 


644  PllACTICAL  UHKLSTIAN  SOCIALISM. 

but  salutary  hints.      Remember  that  fair  taflters  and  writers 
often  turn  out  to  be  very  unfair  doers. 

4.  Before  you  offer  yourself  for  membership  in  any  Commu- 
nity,  be   careful  to  understand  its    Constitution,   Covenants, 
Enactments  and  peculiar  social  arrangements.     Thus  you  will 
know  your  rights,  duties  and  responsibilities,  and  also  those  of 
your  associates.    There  is  a  great  proneness  to  slide  over  these 
things  superficially,  and  to  remain  in  ignorance  of  numerous 
facts  which  require  only  a  few  hours  of  reading  and  inquiry  to 
be  well  understood.     This  is  utterly  inexcusable  under  a  social 
system  which  vests  the  supreme  sovereignty  in  plainly  declared 
divine  principles,  requires  every  thing  to  be  done  openly,  and 
excludes  all  capricious  management  of  leaders. 

5.  On  being  admitted  to  membership,  resolve  to  occupy  your 
proper  position,  discharge  your  duties,  and  exercise  your  rights 
conscientiously. 

6.  Be  modest,  unassuming,  conciliatory,  reasonable  and  ac- 
commodating. 

7.  Be  just,  truthful,  frank  and  reliable.    Whatever  you  prom- 
ise or  undertake,  execute  with  punctilious  fidelity,  if  within 
the  bounds  of  possibility. 

8.  Be  yielding  to  the  last  degree  in  mere  non-essentials ;  but 
firm,  uncompromising  and  inflexible  on  all  points  of  absolute 
principle.     Take  care  not  to  mistake  your  own  will  or  self- 
interest  for  principle. 

9.  Take  care  to  exemplify  the  glorious  Christian  axiom,  "  It 
is  more  blessed  to  give  than  to  receive."     Resolve  to  impose 
few  burdens  on  others,  and  to  bear  many, 

10.  Do  not  sponge,  plunder  and  prey  upon  the  Community. 
Consider  all  its  corporate  property  as  inviolable  as  that  of  the 
most  orderly  individual.     Have  a  conscience  void  of  offense 
toward  the    Community,   as  well   as  toward   God  and  each 
neighbor. 

11.  Resolve  that  the  Community  shall  never  be  made  poorer 
or  weaker  by  your  connection  with  it. 

12.  Be  not  a  grumbler,  croaker  or  panic  maker. 

13.  Bear  patiently  with  and  excuse  all  mere  weaknesses 
and  imperfections  ;  but  rebuke  unmistakable  sins  without  re- 


SUPERIORITY  TO  OTHER  SYSTEMS.  645 

spcct  of  persons.  Obvious  falsehood,  dishonesty,  injustice, 
cruelty,  ugliness,  selfishness,  quarrelsomeness,  arrogance,  tyr- 
anny &c.,  if  you  shall  be  so  unfortunate  as  to  witness  them  in 
any  of  your  associates,  must  be  reproved  and  discountenanced 
promptly  without  fear  or  favor.  Your  own  good,  the  wrong 
doer's  good,  and  the  common  good  imperatively  demand  this. 

14.  Cheerfully  conform  to  all  laws,  rules  and  regulations  of 
the  Community  for  the  time  being,  unless  repugnant  to  your 
conscientious  scruples.     If  they  are  thus  repugnant,  declare  it 
publicly,  and  request  to  be  excused,  or  move  a  repeal.     If  you 
cannot  succeed  in  obtaining  either,  withdraw  honorably  and 
peaceably. 

15.  Cultivate  common  sense  and  plain  good  nature  as  indis- 
pensable staples  of  Community  happiness.     Where  these  are 
sadly  lacking,  or  either  of  them,  expect  trouble. 

16.  Govern  your  animal  appetites,  your  passions  and  your 
tongue. 

17.  Preserve  your  individuality,  without  magnifying  it.    True 
individuality  and  sociality  are  perfectly  consonant  with  each 
other. 

18.  Be  prompt  and  firm  in  upholding  Community  order  and 
discipline. 

19.  Confess  frankly  and  amend  honorably  your  own  faults. 

20.  Stickle  not  for  your  own  rights  and  dues  in  little  matters ; 
but  be  very  careful  to  respect  those  of  others. 

21.  Execute  all  your  work,  and  transact  all  business  com- 
mitted to  your  charge,  with  such  thoroughness  and  fidelity  that 
neither  friend  nor  foe  can  reasonably  complain. 

22.  Be  no  office-seeker,  and  never  allow  yourself  to  complain 
that  you  are  not  appreciated.    Deserve  well,  and  leave  the  rest 
to  God.     If  elected  to  office  and  there  be  no  good  reason  to 
decline,  accept  modestly  and  perform  its  duties  in  the  most 
orderly  and  faithful  manner  of  which  you  are  capable.     If  over 
others,  make  your  leadership  pleasant  to  them.     If  under  oth- 
ers, make  their  leadership  pleasant  to  them.     In  .every  station 
and  relation  study  to  be  agreeable,  and  at  the  same  time  to  be 
truly  respected. 

23.  Walk  humbly  with  God.     Give  a  portion  of  every  day 


G46  PRACTICAL  CHRISTIAN  SOCIALISM, 

to  secret  prayer,  meditation  and  self-examination.  Do  not  neg- 
lect this  ;  it  will  enable  you  to  do  every  thing  else  better,  and 
to  bear  every  trial  with  more  patience. 

24.  Finally,  do  all  things  and  bear  all  things  conscientiously, 
to  the  glory  of  God,  and  thus  to  the  highest  good  of  yourself, 
your  family,  your  frends,  your  Community,  your  Republic  and 
the  human  race.  Be  what  yon  profess,  and  you  will  have 
nothing  to  fear. 

Let  this  suffice  for  the  second  head.     What  next  ? 

Inq.  III.  Precepts  for  persons  desirous  of  entering  the 
Communitive  Circle.  What  have  you  to  offer  ? 

Ex.  Most  of  the  foregoing,  and  somewha!  additional. 

1.  You  are  aspiring  to  a  very  high  and  difficult  position.     It 
requires  virtues  and  excellences  which  few  have  hitherto  pos- 
sessed.    Consider  well  whether  you  are  unselfish  and  wise 
enough  to  assume  such  close  relations,  and  to  sustain  them 
without  friction.     Your  ambition  is  laudable,  but  fearful. 

2.  Try  it,  if  you  have  faith  and  full  persuasion.     But  do  not 
put  it  on  the  ground  of  absolute  duty.     Regard  it  as  a  privilege, 
which  you  are  to  honor  or  dishonor  by  assuming,  and  which 
will  prove  a  blessing  or  a  curse  to  you,  according  as  you  shall 
make  a  good  or  ill  use  of  it.     If  you  succeed  well,  you  are  not 
to  be  inflated  with  self-righteousness,  nor  to  look  down  on  oth- 
ers with  contempt.     If  you  fail,  as  two  chances  to  one  you 
will,  you  need  not  despair.     Fall  back  into  the  Unitive  Circle, 
and  there  do  your  duty  cheerfully.     You  have  a  safe  retreat. 
Nevertheless,  try  it,  if  you  choose.      Success  will  be  glorious. 

3.  Remember  that  you  are  not  to  build  up  a  Community  of 
autocrats  and  serfs,  masters  and  slaves,  where  the  few  are  to 
become  giants  by  making  all  the  rest  pigmies  ;  but  a  Commu- 
nity of  equality  and  fraternity,  liberty  and  law,   congeniality 
and  order,  where  the  sovereignty  of  divine  principles,  not  per- 
sons, must  govern,  and  where  nothing  must  be  required  or  done 
without  a  valid  reason.     This  is  a  difficult  problem  to  solve. 

4.  Do  not  take  for  granted  that  the  serpent  of  human  selfish- 
ness has  but  one  head — love  of  money — lust  of  property.     It  is 
a  hydra  with  an  hundred  heads.     Too  man}'-  Communists  think 
that  if  individual  property  can  be  abolished,  all  goods  held  in 


SUPEBIOIIITY  TO  OTHEll  SYSTEMS.  64T 

common,  and  trade  superseded,  selfishnesness  will  have  been 
annihilated,  and  a  paradise  established  at  once.  But  they 
greatly  mistake.  There  are  numerous  causes  of  human  mise- 
ry. Selfishness  manifests  itself  through  many  lusts.  Among 
these  are  the  following :  The  lust  of  power,  authority,  leader- 
ship, management,  dictation,  usurpation,  tyranny ;  the  lust  of 
preeminence,  distinction,  display,  self-exhibition;  the  lust  of 
talking,  speechifying,  babbling,  tattling  ;  the  lust  of  antagonism, 
debate,  rivalry,  mastery,  triumph  ;  the  lust  of  cabal,  faction, 
machination,  underhand  conspiracy;  the  lust  of  envy,  con- 
tempt, vexation,  teazing,  thwarting,  depreciation  of  others* 
merit,  detraction,  and  levelling  down  betters ;  the  lust  of  re- 
venge, punishment,  censure,  denunciation,  crushing  and  humil- 
iating offenders  ;  the  lust  of  willfulness,  obstinacy,  doggedness,. 
stiff-neckedness  ;  the  lust  of  ease,  indolence,  carelessness,  idle- 
ness, laziness  ;  the  lust  of  novelty,  frivolity,  trifling,  sporting,  jest- 
ing, changing ;  the  lust  of  Paul  Pryism,  impertinence,  improper 
interference,  meddling  with  other  people's  business  ;  the  lust 
of  secretiveness,  slyness,  cunning,  craftiness,  guile,  deceit,, 
underworking  and  overreaching;  the  lust  of  eating,  drinking, 
dressing,  using  and  consuming  whatever  gratifies  the  palater 
the  taste,  the  eye,  the  fancy — undue  liberality  to  self,  often  at 
the  expense  of  others;  and  finally  the  "lust  of  the  flesh," 
amative  self-indulgence  of  every  kind,  from  wanton  kissing  to- 
lecherous  coition — from  self  pollution  to  gross  social  pollution. 
All  these  lusts  must  be  mortified  to  a  greater  or  less  extent. 
Whether  agreeable  or  disagreeable,  they  must  all  be  subjected 
to  the  dictates  of  divine  principles.  Then  selfishness  will  be 
thoroughly  subdued.  So  you  see  that  scotching  the  lust  of 
property  is  not  the  cure-all  for  social  evils,  and  that  selfishness 
is  a  serpent  with  many  heads — a  HYDRA. 

5.  Pvemember  that  you  are  proposing  to  enter  into  a  Com- 
munity which  preserves  the  integrality  of  the  family,  and  holds 
its  rights  sacred.  Therefore  your  family,  if  you  have  oner 
must  be  congenial  and  united.  Husband  and  wife,  parents  and 
children  must  be  in  harmony  and  order  within  their  own  circle. 
If  there  be  antagonism  and  discord  there,  do  not  think  of  join- 
ing  a  Common  Stock  Community. 


643  PRACTICAL  CHRISTIAN  SOCIALISM. 

6.  Remember  that,  in  order  to  happiness  in  such  a  closely 
associated   Community,  the  inmates  must  not  only  possess  an 
inexhaustible  fund  of  pure  principle,  benevolence  and  reason, 
but  nicely  balanced  minds  and  excellent  self-discipline.     They 
must  be  rationally  agreeable  and  pleasant  associates.     Other- 
wise intimacy  will  be  living  misery.     Reciprocal  disgust,  vexa- 
tion and  contempt  are  not  the  ingredients  of  social  happiness. 
In  such  Communities,  little  things  become  great,  in  proportion 
to  proximity  of  persons  and  unity  of  interests.     Manners  will 
grow  into  importance.     To  say,  do  and  be  just  the  proper  thing 
at  all  times  will  be  more  necessary,  yet  no  less  difficult,  there 
than  elsewhere.     To  be  truly  agreeable  associates  you  must 
keep  the  happy  medium  between  extremes.     You  must  go  far 
enough  and  not  too   far.      You  must  have   religion  without 
superstition,  inflexible  devotion  to  principle  without  bigotry,  lib- 
erality without  licentiousness,  dignity  without  pride,  frankness 
without  offensive  bluntness,  personal  independence    without 
defiance,  courtesy  without  finesse,  caution  without  timidity, 
positiveness  without  arrogance,  gentleness  without  effeminacy, 
accommodation  without  servility,  humility  without  degradation, 
familiarity   without   indecorum   or   impertinence,   freedom    of 
speech  without  garrulity,  communicability  without  imprudent 
leakiness,   industriousness  without  slavish  drudgery,  frugality 
without  parsimony,  economy  without   sordidness,   generosity 
without  lavishness,  mirth  without  rudeness,  order  without  fus- 
siness,  neatness  without  fastidiousness,  boldness  without  im- 
pudence, courage  without  rashness,  moderation  without  slack- 
ness,  responsibleness  without  over  anxiety,  and   scrupulous 
conscientiousness  in  all  things  without  overstrained  nicety. 

7.  Before  you  enter  a  Community,  have  your  reserved  rights, 
as  well  as  your  obligations,  unmistakably  understood  by  all 
parties  concerned.     Then  endeavor  faithfully  to  fulfill  your  part 
of  the  common  covenant  so  long  as  you  remain  a  member.     If 
you  find  yourself  congenially  and  usefully  situated,  you  will 
not  desire  to  withdraw.     If  otherwise,  retire  peaceably  and 
honorably. 

This  must  suffice  for  the  third  head.     What  next? 


SUPERIORITY  TO  OTHER  SYSTEMS.  649 

Inq.  IV.  Precepts  for  members  of  the  Preceptive  Circle. 
What  have  you  to  offer  ? 

Ex.  Only  a  few  brief  injunctions  additional  to  the  foregoing. 

1.  Presume  not  to  teach  what  you  do  not  understand. 

2.  Presume  not  to  preach  what  you  are  either  unable  or  un- 
willing to  practice. 

3.  Study  and  labor  earnestly  through  life  to  show  yourselves 
approved  of  God  and  good  men. 

4.  Consecrate  yourselves  and  all  your  resources  to  the  cause 
of  Practical  Christian  Socialism. 

5.  Be  just  and  charitable  to  all,  but  turn  neither  to  the  right 
hand  nor  to  the  left  from  your  great  work.     Unswerved  by 
allurement,  neglect,  denunciation,  fear  or  discouragement,  in 
God's   strength   move  steadily,  perseveringly  and  invincibly 
forward.     Lead  on  the  gradually  increasing  hosts  of  our  new 
social  order  to   a  peaceful,  beneficent  and  glorious   victoiy. 
Halt  not  till   The   Practical    Christian   Republic  shall  have 
lived  down  contempt  and  triumphed  over  all  opposition. 

6.  Jesus  Christ  is  your  Lord  and  Master.     Adhere  faithfully 
to  him.     In  him  God  is  with  us.      Without  him  we  can  do 
nothing.     With  him  and  through  the  power  of  his  cross,  we 
shall  prove  more  than  conquerors.     Be  not  ashamed  nor  dis- 
trustful of  the   Christian  Religion.     "  It  is  the  power  of  God 
unto  salvation." 

7.  Be  the  zealous  promoters  of  every  righteous  instrumental- 
ity, agency,  measure  and  expedient  for  increasing  the  intelli- 
gence, wisdom,  strength,  order  and  harmony  of  our  beloved 
Republic.      Make  it,  under  God,  self-subsisting,  self-expansive 
and  self- triumphant     Be  faithful  unto  death,  and  yours  shall 
be  the  crown  of  life. 

What  further  have  you  to  request  ? 

Inq.  V.  Precepts  for  every  grade  of  Communal  officers  and 
managers. 

Ex.  In  addition  to  the  foregoing,  I  will  briefly  say  to  all  offi- 
cial servants : 

1.  Thoroughly  acquaint  yourselves  with  your  duties. 

2.  Perform  them  promptly,  faithfully  and  cheerfully ;  other- 
wise, resign  and  give  place  to  those  who  will. 

82 


€50  PRACTICAL  CHRISTIAN  SOCIALISM. 

3.  Be  orderly,  accurate,  judicious  and  careful  in  all  your 
transactions.     Consider  it  inexcusable  to  be  negligent,  slovenly 
and  careless  in  respect  to  any  thing  under  your  official  oversight. 

4.  Be  resolute  and  firm  in  the  discharge  of  all  your  duties, 
whoever  may  complain  or  find  fault. 

5.  Be  humble,  modest  and  obliging  towards  all  persons  under 
your  direction  and  with  whom  you  have  to  deal,  but  never  to 
the  violation  of  any  sovereign  divine  principle. 

6.  Never  be  mean  or  small  in  pecuniary  matters,  with  insid- 
ers or  outsiders,  for  the  sake  of  the   Community.     The  Com- 
munity will  only  be  injured  and  disgraced  by  such  transactions. 
On  the  other  hand,  do  not  allow  the  Community  to  be  sponged 
and  plundered  by  conscienceless  persons,  under  pretext  that 
corporation  property  is  less  sacred  than  that  of  individuals. 
Under  our  social  system,  corporations  and  individuals  stand  on 
the  same  level,  as  to  rights  and  obligations. 

7.  Look  well  to  your  records,  papers  and  all  written  evidence 
of  transactions. 

8.  Be  prompt  and  inflexible,  yet  kind  and  judicious,  in  the 
execution  of  laws,  and  the  administration  of  discipline. 

9.  Insist  on  the  thorough,  neat,  orderly  and  seasonable  exe- 
cution of  all  industry. 

10.  You  are  the  immediate  representatives  of  your  Commu- 
nity among  outsiders.     Take  care  that  neither  your  actions, 
words  nor  tempers  ever  disgrace  the  Republic.    Give  no  human 
being  just  cause  of  complaint. 

11.  Be  able  and  willing  always  to  render  good  reasons  for 
your  requirements  and  proceedings. 

12.  Be  truly  official  servants,  not  lordlings.     Seek  not  your 
own  interest,  advantage,  convenience,  ease  or  will,  but  the 
public  good  and  the  glory  of  God.     Govern  and  be  governed 
always  by  the  sovereignty  of  divine  principles. 

I  forbear  under  this  head.     What  next  ? 

Inq.  VI.  Precepts  relating  to  the  formation  and  establish- 
ment of  new  Integral  Communities.  Is  not  some  special  ad- 
vice necessary  ? 

*Bz.  If  so,  I  offer  the  following : 

1.  Find  suitable  persons  to  lead  in  the  enterprise.     There 


SUPERIORITY  TO  OTHER  SYSTEMS.  651 

should  be  at  least  one  religious  and  moral  teacher,  one  legisla- 
tor and  social  constructor,  one  financier  and  commercialist,  one 
mechanical  genius,  one  agricultural  manager,  one  educator,  and 
one  general  counsellor.  These  seven  functional  capabilities 
are  indispensable.  Possibly  some  two  of  them  might  be  com- 
bined in  the  same  person.  If  not,  seven  such  persons  must  be 
found  ;  and  they  ought  to  be  decidedly  competent  persons ;  the 
more  so,  the  better.  They  should  be  devoted  to  the  movement 
and  well  united.  Then  let  as  many  other  useful  persons  of 
various  capabilities  be  enlisted  as  can  be  conveniently  associ- 
ated, and  let  the  Community  be  organized. 

2.  Make  sure  of  funds,  by  subscription  or  otherwise,  for  the 
purchase  of  a  Community  Domain.     This  matter  must  not  be 
left  at  loose  ends.     Windy  promises  must  not  be  trusted.     The 
means  that  can  be  commanded  at  a  specified  period  must  not 
be  over  estimated.     There  must  be  some  financial  certainty  as 
to  what  can  be  depended  on. 

3.  A  suitable  Domain  must  be  sought  and  selected.     An  un- 
healthy one  would  not  be  suitable.     A  very  costly  one,  beyond 
the  Community's  means,  would  not  be  suitable.    One  of  diffi- 
cult access  to  a  decent  market  would  be  unsuitable.     One  in  an 
intolerant  country,  where  wrong  and  violence  were  prevalent, 
would  be  unsuitable.     One  situated  in  the  midst  of  a  general 
population  decidedly  unsympathetic  and  hopelessly  irreforma- 
ble  for  a  long  period  would  not  be  suitable.     One  not  tolerably 
adapted  to  the  leading  pursuits  of  the  contemplated   Commu- 
nity would  be  unsuitable.     Every  Community  should  combine 
agricultural,    mechanical    and   manufacturing   pursuits,   to    a 
greater  or  less  extent.     A  decent  water  power,  or  some  equiv- 
alent, would  therefore  always  be  desirable.     But  when  Com- 
munities become  numerous,  some  will  lead  off  in  one  general 
pursuit,  and  some  in  another ;  trusting  to  equitable  exchanges 
with  each  other  for  all  necessaries  not  produced  at  home.     A 
suitable  Domain  for  one  might  therefore  not  be  equally  so  for 
another.     Let  competent  delegates  of  the  Community  exam- 
ine and  report ;  and  then  let  a  decision  be  made. 

4.  Much  caution,  circumspection  and  prudence  must  be  used 


652  PRACTICAL   CH1UBTIAN  SOCIALISM. 

in  purchasing  a  Domain,  arranging  payments  and  securing  a 
good  title. 

5.  Next  the  Domain  is  to  be  settled.     Sound  judgment  and 
practical  common  sense  will  be  indispensable  in  this  process. 
The  Village  Site,  public  grounds,  Cemetery  &c.,  are  to  be  laid 
off     Proceed  deliberately,  and  do  every  thing  in  order. 

6.  Gradually  the  whole  circle  of  Community  interests  and 
operations  must  be  organically  arranged.    Let  the  officers  avail 
themselves  of  all  the  knowledge  that  can  be  derived  from 
books,  and  especially  from  documents,  published  and  unpub- 
lished, which  set  forth  the  experience  of  already  established 
Communities.      Let  them  also  take  counsel  with  the  most 
intelligent  members  of  such   Communities  on  difficult  points. 
Then  let  all  possible  improvements  be  superadded. 

7.  Let  great  allowance  be  made  for  drawbacks  and  disap- 
pointments.   Make  an  average  discount  of  fifty  per  cent,  on  the 
professions,  promises  and  representations  of  persons  not  abso- 
lutely known  to  be  reliable.     Put  little  confidence  in  letters, 
written  recommendations,  or  fine  talk.     Prove  candidates  for 
membership  well  before  admitting  them.     Almost  eveiy  thing 
you  calculate  on  will  more  or  less  disappoint  sanguine  expec- 
tations. 

8.  Do  not  run  too  fast,  nor  undertake  too  much.      People 
desirous  of  joining  you  will  be  impatient  to  do  so  before  you 
are  ready  for  them.     They  will  profess  a  perfect  willingness  to 
suffer  all  manner  of  inconvenience,  if  you  will  receive  them  at 
once.     Do  no  such  thing ;  unless  you  can  house  and  employ 
them  comfortably.     They  will  embarrass  you,  and  soon  grow 
sick  of  their  situation.     It  is  your  business  to  know  how  far 
you  can  go  and  how  much  you  can  comfortably  accomplish  in 
these  matters.     Be  cool  ;    do  right ;  and   all  parties  will  be 
better  pleased  in  the  end. 

10.  Beware  of  giving  and  of  receiving  much  credit  in  pecuni- 
ary matters.     It  is  very  dangerous.     Make  your  Community  a 
self-subsisting  one  from  the  very  beginning,  if  possible.     Live 
within  your  means.     Do  not  seek  thrift  by  begging,  nor  by  get- 
ting trusted  without  solid  security. 

11.  Take  care  not  to  over-appraise  Community  property  in 


SUPERIORITY  TO  OTHER  SYSTEMS.  653 

making  up  your  annual  account.  You  will  be  strongly  tempted 
to  do  so.  But  it  will  prove  bad  policy  in  the  end.  Better  not 
make  yourselves  richer  on  paper  than  you  really  are  in  pocket. 

12.  Take  great  pains  with  all  your  industrial  productions  and 
fabrications,  especially  those  intended  for  sale,  to  establish  a 
good  reputation.     Your  work  and  your  commerce  will  preach 
you  up  or  down  more  effectually  than  a  dozen  public  talkers. 
Deserve  well  of  your  neighbors. 

13.  Form  good  habits  from  the  beginning  in  respect  to  all 
your  social  and  organic,   as  well  as  your  individual  conduct. 
Insist  unitedly  and  resolutely  on  having  every  thing  done  as  it 
ought  to  be.     Then  fear  not  a  failure. 

14.  Institute  regular  religious  and  disciplinary  meetings,  and 
the  best  educational  instrumentalities  you  can,  at  the  very  out- 
set of  your  settlement.     It  may  be  a  little  inconvenient,  but  "  it 
will  pay."     It  will  give  character,  strength  and  success  to  your 
infant  Community.    The  genius  of  Practical  Christian  Socialism 
forbids  you  to  dispense  with  these  institutions.     In  our  move- 
ment,  every  thing  depends  on  the  proper  cultivation  of  the 
religious  sentiment,  social  affections,  intellect  and  reason. 

15.  Take  all  reasonable  pains  to  enlighten,  reform  and  elevate 
the  people  of  your  general  vicinity.     To  this  end,  let  a  friendly 
general  intercourse  be  maintained  with  such  of  them  as  are 
disposed  to  reciprocate  it.     Let  them  have  the  benefit  of  lec- 
tures, preaching,  social  conferences,  books,  papers  and  conver- 
sation.    Only  be  careful  not  to  lose  moral  purity  and  power  by 
compromise  of  principle. 

Other  suggestions  might  be  offered  under  this  head,  but  I 
refrain.  What  further  do  you  desire  ? 

Inq.  VII.  A  few  words  addressed  to  Practical  Christian 
Socialists  as  a  People. 

Ex.  To  them  I  will  say:  Your  declared  objects,  principles 
and  social  polity  are  the  best,  the  noblest  and  the  worthiest 
that  human  nature  can  embrace,  live  for,  or  die  for.  Try  to 
appreciate  their  sublime  excellency.  Hold  the  glorious  cause 
in  which  they  are  combined  fast  and  dearest  of  all  others.  Be 
ardently  and  indissolubly  attached  to  it.  Never  be  ashamed  of 
it,  however  contemned  by  "  the  wise  and  prudent."  It  has  a 


(554  PRACTICAL  CHRISTIAN  SOCIALISM. 

destiny  of  triumphant  success  recorded  among  the  decrees  of 
Heaven.  Though  its  beginning  was  as  a  little  leaven  hid  in 
many  measures  of  meal,  it  will  leaven  the  whole  lump.  Have 
faith.  "  Fear  not  little  flock  ;  it  is  your  Father's  good  pleasure 
to  give  you '  the  kingdom."  Be  faithful.  Be  persevering. 
Keep  steadily  at  work  like  the  industrious  ants  and  bees,  each 
in  his  or  her  own  best  way.  The  world  will  give  little  heed  to 
you  at  present.  Some  will  notice  you  with  a  sneer.  Others 
will  bid  you  leave  your  little  cause  and  join  their  great  one. 
"  Many  will  say,  lo  here,  or  lo  there"  is  the  all-important  work 
to  be  done.  Be  not  moved.  Work  on.  Plant  one  Community 
after  another  and  consolidate  it.  Step  by  step,  slowly  but 
surely,  advance  toward  your  distant  goal.  Mind  your  own 
business,  and  make  every  blow  tell.  Ask  not  for  applause. 
Demand  not  that  the  world  appreciate  your  enterprise.  Depend 
not  on  popular  smiles,  nor  the  favor  of  the  great.  Court  not 
the  old  Church ;  neither  fawn  before  the  old  State.  You  are 
to  build  up  your  own  Church  and  your  own  State  on  the  solid 
foundation  of  Practical  Christianity.  You  are  to  solve  your 
own  problem,  and  work  out  your  own  destiny.  Therefore 
walk  on  your'own  feet ;  use  your  own  hands  ;  eat  your  own 
bread;  sit  under  your  own  vines  and  fig  trees.  Make  your 
Republic  religiously,  morally,  intellectually,  socially,  pecuniari- 
ly, peacefully  and  benevolently  independent.  In  process  of 
time  the  dimmest  eyes  will  see  its  actualities  ;  the  dullest  ears 
will  hear  of  its  fame ;  and  the  most  inveterate  skeptics  will 
confess  that  you  have  SUCCEEDED.  Be  hopeful.  Be  united. 
Stand  by  each  other  in  every  emergency.  Trust  in  God.  Be  • 
indomitable.  Be  what  you  profess.  So  shall  your  banner  of 
truth,  love  and  peace  finally  wave  in  serene  majesty  over  eve- 
ry temple  turret  of  regenerated  humanity.  And  then  shall  the 
will  of  our  Universal  Father  "be  done  in  earth  as  it  is  done  in 
heaven."  "  For  of  him,  and  through  him,  and  to  him  are  all 
things ;  to  whom  be  glory  forever.  Amen." 

Shall  we  now  close  ? 

Inq.  I  would  detain  you  for  my  pleasure  even  longer.  I  am 
reluctant  to  terminate  these  happy  interviews.  But  you  are 
now  fairly  entitled  to  a  discharge  from  the  studious  appli- 


SUPERIORITY  TO  OTHER  SYSTEMS. 


655 


cation  you  have  given  to  this  elaborate  Exposition.  In  con- 
clusion, permit  me  to  repeat  my  warmest  thanks  for  the  benefits 
you  have  conferred  on  me,  and  with  them  my  solemn  reassur- 
ance, that,  by  divine  help,  I  will  be  your  faithful  fellow  laborer 
through  life  in  disseminating,  commending,  defending  and 
promoting  Practical  Christian  Socialism. 

Ex.  I  also  repeat  to  you  my  welcome  to  the  work,  my  cordial 
congratulations,  and  my  fraternal  benediction.  Be  it  as  you 
have  resolved.  And  may  the  approbation  of  God  our  Father, 
the  inspiring  unction  of  the  Holy  Christ- Spirit,  the  ministra- 
tions of  heavenly  angels,  the  sympathies  of  all  true  souls,  and 
the  solaces  of  a  good  conscience  be  with  us  and  our  beloved 
associates  forevermore. 


THE    END. 


RETURN  TO  DESK  FROM  WHICH  BORROWED 

C!-  TMENT 

This  book  is  due  on  the  last  date  stamped  below,  or 
ie  date  to  which  renewed. 

are  subject  to  immediate  recall. 


N-OV    3  1977  fi  i 

teC.  CI8.QCT  27  77 

JUN2H994 

LD21  —  32m  —  1,'75                              General  Library 
(S3845L)4970                           University  of  California 

Berkeley 


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